CLAVIS MYSTICA: A KEY OPENING DIVERS DIFFICULT AND MYSTERIOUS TEXTS OF HOLY SCRIPTURE; HANDLED IN SEVENTY SERMONS, preached at solemn and most celebrious Assemblies, upon special occasions, in ENGLAND and FRANCE. By DANIEL FEATLEY, D.D. PROV. 2.4. Seek knowledge as silver, and search after understanding as for hid treasures. Chrysost. in Gen. orat. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Senec. Ep. 23. Levium metallorum fructus in summo est: illa opulentissima sunt quorum in alto latet vena, assiduè pleniùs responsura fodienti. AUSPICANTE DEO printer's device, consisting of a boar's head in the center surrounded by the motto "Auspicante Deo"; probably passed to Robert Young in 1630 (McKerrow 296) LONDON, Printed by R.Y. for Nicolas Bourne, at the South entrance of the royal Exchange, An. Dom. 1636. TO THE KING'S MOST EXCELLENT MAJESTY, CHARLES, BY THE GRACE OF GOD, KING OF GREAT BRITAIN, FRANCE, AND IRELAND, DEFENDER OF THE FAITH. Most gracious and dread Sovereign, I Would not presume to present these crude conceptions and expressions to your Highness, if I had not offered them before to an higher Majesty: in whose Courts, with how much the more fear and trembling I delivered them, so much the greater hope I conceive of your Majesty's gracious acceptance. The Texts of Scriptures here expounded are all select, and most of them mystical; in the declaration whereof, if my observations second not your Majesty's thoughts, yet I persuade myself they will occasion more divine raptures in your royal heart. The Crocodiles which besiege the banks of Nilus, and waylay those that travel into Egypt, a Caussinus parab. hist. l. 8. c. 31. Compertum est Crocodilum improbissimum animal, si penna Ibidis defricetur, adeò obtorpescere & debilitari, ut immobilis reddatur. if they be rubbed, or but pricked with the quill of the Ibis, are so weakened and stupefied thereby, that they cannot stir: and in like manner experience teacheth, that the presentest remedies against those venomous Serpents which infest the Church of Christ, whether Heretics or schismatics, are the pens of Orthodox Writers. For that which is spoken cometh but to a few that are within hearing, and stayeth not by them; but that which is written, and much more that which is printed, presenteth itself to the view of all, and is always ready at hand: and as it receiveth, so it maketh an impression. Which consideration, among others, induced me to give way to the desires of some friends, for the bringing of these illustrations of darker places of Scripture to light, especially because therein the proper Heresies of these times are encountered, and the Doctrine and Discipline of the Church of England maintained by the Oracles of God, and the joint testimony of prime Antiquity. In this Work I own nothing but the labour of many months, nay rather years, in culling choice of flowers out of many hundreds of gardens, and platting them into a garland for Christ his Spouse. From which I humbly beseech Almighty God, that your Majesty, and all that touch any leaf thereof, may smell a savour of life unto life. The price and worth in all things maketh not the dedication; but in some the dedication maketh the price: Plin. praef. nat. hist. Multa in pretio habentur, quia sacris dicata. And if there appear in these unpolished lines any lustre, it is no other than that they receive from the beams of your Majesty's eye, if your Majesty vouchsafe a glance thereof on them: for which (as we are all otherwise most bound) I shall ever fix my eyes and devotions on Heaven, and uncessantly pray for the continuance and increase of your Majesty's temporal, and assurance of eternal happiness. Your Majesty's most loyally and humbly devoted Subject, DANIEL FEATLEY. ❧ THE TABLE. The bruised Reed. page 1. A Sermon preached before his Grace, and the rest of his Majesty's Commissioners in causes Ecclesiastical, December 4. An. Dom. 1617. at Lambeth. TEXT Matthew 12. & 20. ex Esa. 42.3. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgement unto victory: Or (as we read in Esay) He shall bring forth judgement unto truth. The smoking Flax. page 12. A Sermon preached at Lambeth before his Grace, the Lord Bishop of London, and other his Majesty's Commissioners in causes Ecclesiastical, December 5. 1618. Matthew 12.20. And smoking flax shall he not quench. The still Voice. page 28. A Sermon preached before the high Commission in his Grace's Chapel at Lambeth, Novemb. 20. 1619. Matthew 12.19. He shall not strive nor cry, neither shall any man hear his voice in the streets. The Lamb turned Lion. page 41. A Sermon preached in his Grace's Chapel at Lambeth, December 6. 1619. before his Majesty's high Commissioners there assembled. Matthew 12.20. Till he send forth judgement unto victory. The Traitors Guerdon. page 53. A Sermon preached on the Gowries conspiracy before his Grace, and diverse Lords and persons of eminent quality, at Croyden, August 5. 1618. Psal. 63. Vers. 9, 10, 11. 9 But those that seek my soul to destroy it, shall go into the lower parts of the earth. 10. They shall make him run out like water by the hands of the sword: they shall be a portion for Foxes. 11. But the King shall rejoice in God; every one that sweareth by him shall glory: but the mouth of them that speak lies shall be stopped. The Lord Protector of Princes. page 69. A Sermon appointed to be preached before his Grace at Croyden, August 5. 1620. Psal. 21.1. The King shall joy in thy strength, O Lord: and in thy salvation how greatly shall he rejoice? Or (as we read in the Bishop's Bible) The King shall rejoice in thy strength, O Lord: exceeding glad shall he be of thy salvation. Pandora her box, or Origo omnium malorum. pa. 80. A Sermon preached before the high Commission in his Grace's Chapel at Lambeth. Hosea 13.9. O Israel, thou hast destroyed thyself, but in me is thy help. The Characters of heavenly wisdom. page 93. A Sermon preached before his Grace, and diverse other Lords and Judges spiritual and temporal at Lambeth. Psalm 2.10. Be wise now therefore, O ye Kings: be instructed ye Judges of the earth. The Judge's charge. page 105. A Sermon preached at the Readers feast in Lincoln's Inn. Psalm 2.10. Be instructed (or learned) ye Judges of the earth. The Apostolic Bishop. page 122. A Sermon preached at the Consecration of the Lord Bishop of Bristol, before his Grace, and the Lord Keeper of the great Seal, and diverse other Lords spiritual and temporal, and other persons of eminent quality in Lambeth Chapel, March 23. 1622. John 20.22. And when he had said this, he breathed on them, and saith unto them, Receive ye the holy Ghost. The faithful Shepherd. page 131. A Sermon preached at the Consecration of three Bishops, viz. of Oxford, Bristol, and Chester, in his Grace's Chapel at Lambeth, May 9 An. Dom. 1619. 1 Peter 5.2, 3, 4. 2. Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly: not for filthy lucre, but of a ready mind. 3. Neither as being Lords over God's heritage, but being ensamples to the flock. 4. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. The Tree of saving knowledge. page 145. A Sermon preached in Lent, March 16. before the King at Whitehall. 1 Corinth. 2.2. I determined not to know any thing among you, save Jesus Christ, and him crucified. Primitiae Sepulchri. page 162. A Sermon preached at the Spitall on Monday in Easter week, April 22. 1 Corinth. 15.20. But now Christ is risen from the dead, and become the first fruits of them that slept. The true Zealot. page 185. A Sermon preached at the Archbishop's Visitation in Saint Dunstan's in the East. John 2.17. The zeal of thine house hath eaten me up. The Salters Text. page 196. A Sermon preached before the company of the Salters, at Saint Mary's Church in Breadstreet. Mark 9.49. For every one shall be salted with fire, and every sacrifice shall be salted with salt. The spiritual Bethesda. page 207. A Sermon preached at a Christening in Lambeth Church, the Lord Archbishop of Canterbury, and the Lord Duke of Buckingham being Godfathers. Octob. 29. 1619. Mark 1.9. And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptised of John in Jordane. The living Temple. page 217. A Sermon preached at the Readers feast in the Temple Church. 2 Corinth. 6.16. For ye are the Temple of the living God. The General his Commission. page 231. A Sermon preached at S. Jones before the right Honourable the Earls of Oxford, Exeter, and Southampton, and diverse other Captains and Commanders ready to take their journeys into the Low-countries, 1621. Josuah 1.9. Have not I commanded thee? be strong and of a good courage, be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest. The Crown of Humility. page 240. A Sermon preached in wool-church, April 10. 1624. Matthew 5.3. Blessed are the poor in spirit: for theirs is the Kingdom of Heaven. Christ his new Commandment. page 251. A Sermon preached in wool-church. John 13.34. A new commandment I give unto you, that ye love one another, as I have loved you, that ye also love one another. The Steward's account. page 261. A Sermon preached in the Abbey Church at Westminster. Luke 16.2. Give an account of thy Stewardship: for thou mayst be no longer Steward. The Passing Bell. page 280. A Sermon preached in Mercer's Chapel at the Funeral of Master Bennet, Merchant. Deut. 32.29. O that they were wise, than they would understand this, they would consider their latter end. The emblem of the Church Militant. page 292. A Sermon preached in Mercer's Chapel. Apoc. 12.6. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand, two hundred, and threescore days. The Saints Vest. page 307. A Sermon preached on All-Saints day at Lincoln's Inn for Doctor Preston. Apoc. 7.14. These are they that came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Sermons preached at Sergeants Inn in Fleetstreet. The Christian Victory. page 319. Apoc. 2.17. To him that overcommeth will I give to eat of the hidden Manna, and I will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. The hidden Manna. page 329. Apoc. 2.17. I will give to eat of the hidden Manna. The white Stone. page 341. Apoc. 2.17. And I will give him a white stone. The new Name. page 354. Apoc. 2.17. And in the same stone a new name written, which no man knoweth saving he that receiveth it. Satanae Stratagemata. page 369. 2 Corinth. 2.11. Lest Satan should get an advantage of us: for we are not ignorant of his devices. Sermons preached at Saint Paul's Cross, or in the Church. The beloved Disciple. page 385. John 21.20. The Disciple whom Jesus loved, which also leaned on his breast at Supper. The Year of Grace. page 397. 2 Corinth. 6.2. Behold, now is the accepted time: behold, now is the day of salvation. The Spouse her precious Borders. page 408. A Rehearsal Sermon preached 1618. at the Cross. Cant. 1.11. We will make thee borders of gold with studs of silver. The Angel of Thyatira indicted. page 454. A Sermon preached at the Cross, 1614 Revel. 2.18, 19, 20. 18. And to the Angel of the Church in Thyatira, writ, these things, saith the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brass. 19 I know thy works, and charity, and service, and faith, and thy patience, and thy works, and the last to be more than the first. 20. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a Prophetess, to teach and seduce my servants to commit fornication, and to eat things sacrificed unto Idols. Jezebel set out in her colours. page 474. A Sermon preached in Saint Paul's Church, 1614 Revel. 2.20. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a Prophetess, to teach and seduce my servants to commit fornication, and to eat things sacrificed unto Idols. Sermons preached at Oxford. Four rows of precious Stones. page 498. A Rehearsal Sermon preached in Saint Maries, 1610. Exod. 28.15, 16, 17, 18, 19, 20, 21. 15. And thou shalt make the breastplate of judgement with cunning work. 16. Four square shall it be, being doubled. 17. And thou shalt set in it settings of stones, even four rows of stones: the order shall be this, A Ruby, a Topaz, and an Emerald in the first row. 18. And in the second row thou shalt set a Carbuncle, a Saphir, and a Diamond. 19 And in the third row a Turkeise, and an Agate, and an Amethyst. 20. And in the fourth row a Beril, and an Onyx, and a Jasper: and they shall be set in gold in their enclosings or imbosments, Hebrew, fillings. 21. And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet, every one with his name shall they be, according to the twelve Tribes. The devout soul's Motto. page 537. A Sermon preached at Saint Peter's Church, in Lent, 1613. Psal. 73.25. Whom have I in Heaven but thee, O Lord? and there is none upon earth that I desire besides thee. The Royal Priest. page 551. A Sermon preached in Saint Mary's Church, 1613. Psal. 110.4. The Lord swore, and will not repent, Thou art a Priest for ever after the order of Melchizedek. The Ark under the Curtains. page 570. A Sermon preached at the Act, July 12. 1613. 2 Sam. 7.2. The King said unto Nathan the Prophet, See now, I dwell in an house of Cedar, but the Ark of the Lord dwelleth within curtains. Pedum Pastorale. page 584. Concio ad Clerum habita Oxoniae, octavo Cal. Aprilis aerae Christianae. An. Dom. 1615. Johan. 21.15, 16, 17. 15. Quum ergo prandissent, dicit Simoni Petro Jesus, Simon fili Jonae, diligis me plùs quàm high? dicit ei, Certè, Domine, tu nosti quòd amem te: dicit ei, Pasce agnos meos. 16. Dicit ei rursum secundo, Simon fili Jonae, diligis me? ait illi, Certè, Domine, tu nosti quod amem te: dicit ei, Pasce oves meas. 17. Dicit ei tertio, Simon fili Jonae, amas me? tristitiâ fuit affectus Petrus, quod tertio dixisset ipsi, amas me? dixitque ei, Domine, tu omnia nosti, tu nosti quòd amem te: dicit ei Jesus, Pasce oves meas. Sermons preached at Paris in the house of the right Honourable Sir Thomas edmond's, Lord Ambassador, resident in France, lying in the Fauxburge of St. Germane, in the years of our Lord, 1610, 1611, 1612. The check of Conscience. page 609. Rom. 6.21. What fruit had ye in those things, whereof ye are now ashamed? for the end of those things is death. The Vine of Sodom. page 620. Rom. 6.21. What fruit had ye then in those things, etc. The Grapes of Gomorrah. page 629. Rom. 6.21. What fruit had ye in those things, etc. The hue of a Sinner. page 638. Rom. 6.21. Whereof ye are now ashamed. The wages of Sinne. page 645. Rom. 6.21. For the end of those things is death. The gall of Asps. page 661. Rom. 6.21. For the end of those things is death. Ferula Paterna. page 672. Revel. 3.19. As many as I love I rebuke and chasten: I. The nurture of Children. page 681. Apoc. 3.19. As many as I love I rebuke and chasten: Chasten. The lot of the Godly. page 693. Apoc. 3.19. As many as I love I rebuke and chasten: As many. The oil of Thyme. page 702. Revel. 3.19. As many as I love I rebuke and chasten: As I love. The sweet Spring of the waters of Marah. page 710. Apoc. 3.19. As many as I love I rebuke and chasten: I love. The Pattern of Obedience. page 719. Phil. 2.8. He humbled himself, and became obedient unto death, even the death of the Cross. The reward of Patience. page 725. Philip. 2.9. Wherefore God hath also highly exalted him. Lowliness exalted. page 735. Philip. 2.9. Wherefore God hath also highly exalted him. A Summons to Repentance. page 747. Ezek. 18.23. Have I any desire at all that the wicked should dye, saith the Lord God? The best Return. page 757. Ezek. 18.23. Not that he should return from his ways and live? or, If he return from his evil ways, shall he not live? The danger of Relapse. page 765. Ezek. 18.24. But when the righteous turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall he live? all his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he dye. The deformity of Halting. page 776. 1 Kings 18.21. And Elijah came to all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him; but if Baal, then follow him: and the people answered not a word. Old and new Idolatry paralleled. page 784. 1 Kings 18.21. If the Lord be God, follow him; but if Baal, then follow him. One God, one true Religion. page 794. 1 Kings 18.21. If the Lord be God, follow him; but if Baal, then follow him. Bloody Edome. page 802. Psal. 137.7, 8. 7. Remember, O Lord, the children of Edome, in the day of Jerusalem, who said, Raze it, raze it even to the foundation thereof. 8. O daughter of Babylon, who art to be destroyed: happy shall he be that rewardeth thee, as thou hast served us. Sermons preached in Lambeth Parish Church. The watchful Sentinel. page 814. A Sermon preached the fifth of November. Psal. 121.4. Behold, he that keepeth Israel shall neither slumber nor sleep. Abraham his Purchase. page 825. A Sermon preached at the consecration of the Churchyard enclosed within the new wall at Lambeth. Acts 7.19. And were carried over into Sechem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emor, of Sechem. The Feast of Pentecost. page 834. A Sermon preached on Whitsunday. Acts 2.1. And when the day of Pentecost was fully come, they were all together with one accord in one place. The Symbol of the Spirit. page 842. Acts 2.2. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. The Mystery of the fiery cloven Tongues. page 850. Acts 2.3. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Christ his lasting Monument. page 856. A Sermon preached on Maundy Thursday. 1 Corinth. 11.26. As often as ye eat of this bread, and drink of this cup, ye do show the Lords death till he come. The sign at the Heart. page 864. A Sermon preached on the first Sunday in Lent. Acts 2.37. And when they heard this, they were pricked in their heart, and said unto Peter and the rest of the Apostles, Men and brethren, what shall we do? Christian Brotherhood. page 876. A Sermon preached on the second Sunday in Lent. Acts 2.37. And they said to Peter and the rest of the Apostles, Men and brethren, etc. The perplexed souls Quaere. page 883. A Sermon preached on the third Sunday in Lent. Acts 2.37. What shall we do? The last offer of Peace. page 891. A Sermon preached at a public Fast. Luke 19.41, 42. 41. And when he was come near, he beheld the City, and wept over it, 42. Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace: but now they are hid from thine eyes. A Catalogue of the Authors cited in this Work, with their several Editions. A. ABen Ezra, Basil 1620. G. Abbot, Lond. 1620. R. Abbot, Lond. 1606. Aelianus, Lugd. 1577. Aeneas Sylvive, Col. 1535. Aesopus, Venet. 1606. Agapetus, Bib. pat. T. 6. p. 1. Col. 1622. C. Agrippa, Paris 1567. G. Alanus, Antw. 1576. Albertus' Mag. Basil 1506. Alcazar, Lugd. 1618. P. de Alliaco, Mogunt. 1574. J. Almainus, Paris 1512. Fr. Alvarez, Lugd. 1608. Ambrose Mediol. Basil 1555. Ambrose Ansbert. Bib. par. T. 9 p. 2. Col. 1622. Andradius, Col. 1564. Amphilochius, Bib. pat. T. 4. Col. 1622. Anselmus, Col. 1573. Antiphon Orat. Paris 1609. Anthologia Grec. Epig. Franc. 1600. Apuleius, Venet. 1504 Apollinarius Bib. pat. T. 4. Col. 1622 Th. Aquinas, Venet. 1594. Arboreus, Paris 1540 Aretas Bib. pat. T. 6. Col. 1622. B. Aretius, Bern. 1604. Th. Argentinensis, Gen. 1585. Gr. Ariminensis, Venet. 1503. Aristophanes, Francof. 1597. Aristoteles, Lugd. 1590. R. Armacanus, Francof. 1614 Arnobius, Rom. 1562. Arnoldus Bib. pat. T. 6. Col. 1622. Articuli Eccles. Angl. Lond. 1628. Athanasius Alexandrinus, Par. 1581. Avendanus, Madrid 1593. Augustinus Hypponensis, Par. 1586. P. Aurelius, Paris 1632. Ausonius, Lugd. 1603. J. Azorius, Col. 1601. B. BAal Aruck ex Drusio, Francof. 1619. D. Banes, Ludg. 1588. Baronius, Mogunt. 1601. Barradius, Mogunt. 1609. Basilius Capad. Paris 1618. Basil Seleuciensis Bib. pat. T. 5. pa. 3. Col. 1622. Beda, Basil 1563. R. Bellarminus, Ingolst. 1593. F. Bencius, Ingolst. 1539. Benno Card. Col. 1535. Bernardinus ex Lorino, Col. 1617. Bernardus, Basil 1566. P. Bertius, Lugd. 1604. Theod. Beza, Gen. 1598. Biblia Hebr. Basil 1620. Lat. Paris 1532. Angl. Lond. 1612. Gab. Biel, Brix. 1574. Bilsonus Winton. Episc. Lond. 1586. S. Binnius Tom. Concil. Col. 1618. Guil. Bishopus, Lond. 1604. Bodinus, Paris 1586. Bonaventura, Mogunt. 1619. Mart. Borraeus, Basil 1555. Phil. Bosquiaerus, Duaci 1606. Tit. Bostrensis Bib. pat. T. 4. Col. 1622. Bradwardinus, Lond. 1618. Brentius, Tubin. 1576. E. Brerwodus, Lond. 1614 Brightmannus, Lugd. 1612. Brusonius, Lugd. 1560. M. Bucerus, Paris 1554. Guil. Budaeus, Basil 1557. Bullengerus, Tig. 1590. Bulla Pii quarta, Col. 1615. Buxtorfius, Basil 1607. C. TH. Cajetan, Paris 1593. J. Calvinus, Gen. 1610. S. Calvisius, Lips. 1605. G. Camden, Lond. 1630. P. Camerarius, Franc. 1592. Ed. Campianus in op. Whit. Gen. 1610 Cameracensis v. P. de Alliaco. Canon. Eccles. Angl. Lond. 1633. Capreolus, Venet. 1599 Ser. Capp. Venet. 1596. Carion, Wittenb. 1572. D. Carthus. Col. 1503. T. Cartwrightus, Lond. 1575. J. Casa, Florent. 1567. Aur. Cassiodorus, Paris 1588. D. Cassius, Paris 1591. G. Cassander, Lugd. 1508. S. Castellio, Gen. 1613. Catechismus Trid. Col. 1572. Iza. Casaubonus, Lond. 1614 N. Caussinus, Colon 1623. Chaldaica Paraphrasis, Basil 1620. A. Chamierus, Gen. 1626. D. Chamierus, Gen. 1601. Charron de Sagess. Par. 1610. P. Chrysologus, Mogunt. 1613. J. Chrysostomus, Etoniae, 1613. M. T. Cicero Col. Alob. 1616. Is. Clarius, Venet. 1565. Claudianus, Paris 1602. Clemens Alexandrinus, Lugd. 1616 Clemens Rom. Col. 1576. Caelius Rodiginus, Lugd. 1599 Jul. Caesar, Basil 1566. J. Coclaeus, Lips. 1534. P. Comestor, Paris 1486. Cornificius, Col. Alob. 1616. Concil. Gen. & Provin. Col. 1618. F. Costerus, Col. 1590. T. Cranmerus, Lond. 1551. P. de Croy, Lond. 1619. F. Cumel Salmant. 1590. Q. Curtius, Basil 1545. J. Cuspinianus, Rom. 1540 Cyrillus Hierosolomitanus, Bib. pat. T. 4. Col. 1618. Cyrillus Alexandrinus, Paris 1573. D. DAmascenus, Basil 1559. P. Damasus, Col. 1564. P. Damianus, Paris 1610. L. Danaeus, Gen. 1585. Dantes Poeta, Ven. 1544. David Chimchi, Basil. 1620. Delrio, Ingolst. 1604. Demosthenes, Basil 1572. Didacus' Stella, Antw. 1608. Discourse deal origin ord' Milit. Paris 1612. Diodorus Siculus, Paris 1559. Dioscorides, Florent. 1518. G. Downamus, Lond. 1604. J. Drusius, Fran. 1619. Durandus, Ven. 1519. E. EMissenus, Col. 1618. Epiphanius, Basil 1544. Erasmus, Antw. 1544. Cl. Espencaeus, Paris 1565. Euripides, Basil 1562. Eusebius, Col. 1612. Euthymius, Paris 1560. F. FOxus, Lond. 1632. Franciscus de Sanct. Cla. Lugd. 1634. Fulgentius Bib. pat. T. 6. Col. 1622. Functius, Wittenb. 1578. G. P. GAlatinus, Basil 1550. Gasper Peucerus, Witten. 1577 Gaudentius Brix. Col. 1622. J. Gerson, Paris 1521. Gilbertus, Basil 1566. Sal. Glassius, Gen. 1623. Godwinus, Lond. 1616. N. Gorrhan, Antw. 1617. Gratianus, Paris 1507. Gregorius Mag. Basil 1564. Greg. Valent. Lut. 1614 Greg. Thaumaturgus, Col. 1622. Guiliandus, Paris 1562. H. HAlensis Pap. 1489. Fr. Hallerus Sarbonicus, Paris 1632. Haymo Halberstadensis, Arge. 1519 Herveus, Venet. 1513. Herodotus, Paris 1590. Hesiodus, Basil 1631. Hieronymus Strid. Antw. 1579. Hilarius Pictav. Basil 1550. Hippolytus Bib. pat. T. 9 Col. 1622. R. Hookerus, Lond. 1604. Homerus, Basil 1583. Horatius, Lips. 1616. Hugo Card. Basil 1610. L. Humfredus, Lond. 1582. J. Hussius, Norenb. 1584. J. JAcobus Rex, Lond. 1616. Jansenius, Lugd. 1597. Janus Gruterus, Argent. 1624. R. Jarchi, Basil 1620. Ignatius, Gen. 1624. Fl. Illyricus, Basil 1570. Ionas Aurel. Col. 1602. Fl Josephus, Francof. 1580. Irenaeus, Lugd. 1596. Isidorus Pelusiota, Paris 1585. Isidorus Hispalensis, Paris 1610. Isocrates, Basil. 1590. J. Juellus, Lond. 1611. Ad. Junius, Basil 1558. Fr. Junius, Lugd. 1622. Justinus Martyr, Lutet. 1615. Justinus Historicus, Paris 1553. Juvenalis, Lugd. 1603. K. KEckermannus, Hannou. 1617. Kimki Vid. David. J. Kingus, Lond. 1618. R. Knowles, Lond. 1612. L. LActantius, Col. 1622. C. à Lapide, Antw. 1627. Leo, Col. 1622. Levi Benierson ex Hieronymo, Antw. 1579. Lipsius, Ant. 1601. Liturg. Grec. M S. Livius, Francof. 1552. P. Lombardus, Par. 1541. Lorinus, Col. 1617. Lucanus, Basil 1578. Lucas Brugensis, Antw. 1612. Lucretius, Lugd. 1595. M. Lutherus, Basil 1540 N. de Lyra, Venet. 1604. M. Macarius', Francof. 1594. Macrobius, Lugd. 1597. N. Machiavellus, Basil 1560. Magdeburgenses Centur. Eccles. Basil 1569. Maldonatus, Mogunt. 1612. Mantuanus, Paris 1507. Marcus Eremita, Col. 1622. Martialis Epig. Paris 1611. Marianus Victor. Antw. 1579. Pet. Martyr, Tig. 1559. A. Marloratus, Gen. 1593. 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MATTH. 12. & 20. ex ESA. 42. & 3. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgement unto victory, or (as we read in Esay) he shall bring forth judgement unto truth. Most REVEREND, etc. I Would not presume to found a bruised Reed, or wind a cracked Pipe in this place, destinated and appointed for the silver Trumpets of Zion; nor blow my smoking Flax here, where the clearest Lights of the Sanctuary usually shine, if the Text of Scripture, even now read in your ears, encouraged me not thereunto, teaching the strongest and tallest Cedars of Lebanon, by the example of the Highest, not to fall upon, and break the bruised Reed: and likewise the brightest burning Lamps of the Church not to do ut, and quench the smoking, or (as the Hebrew bears it) the dimly burning Flax of their brethren's obscurer parts and labours. A bruised Reed, etc. Whether by bruised Reed, with S. Gregory, we understand the broken Sceptre of the Jewish Kingdom; and by smoking Flax, the aaronical Priesthood, destitute of the light of Faith, and now ready to go out and expire; or by Arundinem conquassatam, the shaken Reed (as S. Hierome reads the words) we conceive the wavering faith of the Jews to be meant; and by the smoking Flax, the momentary fervour of the Gentiles, which is Tertullians' exposition, seconded by Rhemigius: or we take the bruised Reeds in Saint Hilaries construction for the maimed bodies of such as were brought to Christ; and smoking Flax, for their troubled minds and distressed consciences: or we be carried with the main current of later Interpreters, who are all strongly for all penitent sinners oppressed with the heavy burden of their sins, and stricken with the horror of God's judgements, in whom there remains any spark of grace, to be shadowed under the Metaphors of the bruised Reed and smoking Flax. Vox diversa sonat doctorum, est vox tamen una. The descant is somewhat different, the ground is the same; all warbling the sweet note of our Redeemers most gracious and merciful disposition, who was so meek in his speeches, that he never strained his voice to exclaim bitterly, and inveigh vehemently against any; Ver. 19 He shall not cry, nor lift up his voice: and so mild and altogether innocent in his actions, that he never broke so much as a bruised Reed, nor trod out a smothering Week, or smoking Flax. To clear then the meaning of this Scripture from all mists of obscurity, arising from variety of Interpretations, give me leave, as it were, to melt many small wax lights into a great Taper, by a general Paraphrase upon the words. He, that is, Jesus, the second person in Trinity, our Mediator and Saviour (as S. Matthew, by applying this Prophecy unto him, consequently expoundeth it) Shall or will not break 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, destroy or cast away a bruised Reed or Cane, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an afflicted and contrite sinner, be he Prince or Priest, in Saint Gregory's sense; Jew or Gentile, according to Tertullians' interpretation; afflicted in body or in mind, agreeable to S. Hilaries exposition. And smoking flax he shall or will not quench, that is, he will not dishearten or discourage any Puny or Novice in his School; but on the contrary he will cherish the smallest seeds of grace, and weak beginnings in new converts: neither will he take away his Spirit from any relapsed and languishing Christian, exhaling bitter and dark fumes of sighs for his sins, if there remain any light of faith in him, though never so obscure: any heat of true zeal and devotion, though very weak, and scarce sensible. Behold here then store and abundance of the Balm of Gilead, dropping from this sweet Cane in my Text. A Reed; what so weak? and that bruised; what so unprofitable? yet shall not be broken: And Flax, or the week of a lamp or candle; what so vile? and that smoking; what so loathsome? yet shall not be quenched. By this cursory interpretation and illustration of the words you may easily distinguish in them, 1. Two members of this Prophetical sentence. A bruised, etc. A smoking, etc. 2. Two subjects answerable to the two members. Reed, Flax. 3. Two attributes proper to these subjects. Bruising, Smoking. 4. Two acts suitable to these attributes. Break, Quench. both removed from, and denied of Christ, he shall not break, he shall not quench. Of these, by the concurrence of God's assistance, with your patience, now and hereafter, according to the order of the words in the original: A reed bruised he shall not break. A reed. Although the reed in my Text may seem hollow, and consequently empty of matter fit for our use; yet if you please to look narrowly into it, you shall find it like that precious staff which Brutus offered to Apollo, in the hollow whereof much massy gold was enclosed. Cujus intus solidum autum corneo velabatur cortice. Liv. Dec. Pri. l. 2. To open this horn or cane, that we may find the treasure hid in it, may it please you to take notice of a fourfold Reed described in holy Scriptures: 1. Mystical. 2. Artificial. 3. Natural. 4. Moral. Of the Mystical you have heard already out of the Fathers. The Artificial reed is a golden instrument to meet withal, mentioned, Ezek. 40.5. Apoc. 21.15. I need not speak of the Natural reed, And he that talked with me, had a golden reed to measure the City. it is so well known to be a watery plant, or tree, wherewith nature fenceth the banks of rivers and brooks, placing them thick about the flags, as it were so many pikes in an Army about the ensigns or streamers. Plin. hist. nat. l. 16. c. 36. Calamis orientis populi bella conficiunt, calamis spicula addunt irrevocabili hamo noxia, his armis Solem ipsum obscurant. The great Naturalist setteth forth this plant in the richest colours of Rhetoric, out of a kind of gratitude, as being indebted to it for his pen and pencil, which were anciently made of canes, as now of quills. The people of the East use reeds in their wars, of these they make deadly darts, these they wing with feathers, and they let them fly in such abundance, that they the Sun. To these reeds the Prophet * Esay 19.6. Esay pointeth: The reeds and flags shall whither. But our Saviour * Matth. 11.7. evidently alludeth to a Moral reed: What went you out into the wilderness to see? a Reed shaken with the wind? that is, a timorous and inconstant man. No, John was no such reed, he was not light nor unstable, nor must we be, Apoc. 3.12. if we expect one day to be made pillars in the Temple of God. Of these four kinds of reeds, which sorteth best with the meaning of this Scripture? the Artificial cannot be here meant; for that's a perfect strait cane: but this a bowed or bruised. Maldon. In hunc locum adeò quierè & attentè ambulabit, ut etiamsi super arundinem jam quassatam, qua nihil fragilius esse potest, pedem poneret, eam non confringeret. Maldonat glanceth at the Natural, and thus (as he imagineth) hitteth the sense: He will tread so warily and lightly, that if a bruised reed were under his feet, he would not break it, or crush it in pieces. But St. * Hieron. Per calamum quassatum & contusum intelligit populum Jud●icum, qui anteà vocalis & sonorus laudes Deo concinebat, posteà impingens in angularem lapidem, meritò appellatur calamus fractus, pertundens manum ejus qui illi voluerit inniti. Hierome sweetly playeth upon the Mystical reed: By the shaken and bruised reed, saith he, the Evangelist understandeth the people of the Jews, which in former time were sound and entire, and sweetly sounded out the praises of God; but now falling upon the corner stone, were cracked: and therefore are fitly termed a bruised reed, running into their hands who lean upon it. And a Gorrh. in Matth. 12. U●ebantur exterius literali Legis observantia, sed vacui erant interius spirituali intelligentia. Gorrhan addeth, that the Jewish people might in this also be compared to reeds, that they stuck to the letter of the Law, and were inwardly hollow, that is, empty of the spiritual sense and meaning. Yet the same Saint b Hieron. Qui peccatori non porrigit manum, nec portatonus fratris sui, iste calamum quassatum confringit. Jerome in his Commentaries upon St. Matthew, understandeth Reed in my Text morally, taking it for a frail and weak man, whereof what fit emblem can be devised than a reed? 1. A reed hollow within, and man by nature empty and void of all inward grace. 2. A reed apt to make a pipe to sound, or cane to write; and man likewise fitted with a tongue to sound out, and a hand to write his Maker's praises. 3. A reed dry or unfruitful, though planted and growing by the river side; and man dry and unfruitful in good works, though continually watered with the dew of God's blessings. 4. A reed ever wagging of itself, or shaken, and man so unstable, that Plato defines him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a changeable creature. 5. A reed so weak, that it yields to the least puff of wind, and is blown down to the ground with a violent blast; and man so feeble, that he is moved with the least blast of temptation, and if it grow more violent, is not only shaken, but quite bowed and bruised by it, as this in my Text. Bruised. A reed, as I have showed, is an emblem of frail man; but a bruised reed seemeth to me a proper emblem of a Christian: the Motto or word you have in John the 16. Ver. 33. In mundo pressuram habebitis: In the world you shall have, word for word, bruising, that is, grievances, and bruises, or pressures, some inward, some outward, some in the body, some in the soul, some from the yoke of Tyrants, some from the burden of your sins, Aust. Serm. de temp. some from the weight of God's judgements. Whereunto S. Austin sweetly alluding, saith, The fairest and ripest grapes are pressed, that they may yield their sweetest juice. The hint of which conceit he may seem to have taken from Saint Cyprian: Cypr. ep. ad Mart. Vos de vinea domini pingues racemi, & jam maturi fructibus botri pressure secularis infestatione calcatae, torcular vestium carcere tot quente sentitis, vini vice sanguinem funditis. Ye are goodly branches of the true Vine, hanged with clusters of ripe grapes; secular persecution is your treading upon and pressing, your winepress is the prison, and in stead of wine, your blood is drawn from you. The honeycombs are pressed and bruised, to squeeze out of them the thickest honey; the ripe and full ears are smitten and bruised with the flail, to beat the corn out of them: the rich Ore is beat and bruised in the stamping mills, and afterwards tried by fire, before there come of it precious and pure metal: the corn is bruised and ground to make flower. Whereunto the blessed Martyr * Higher in cattle. Christi frumentum sum, dentibus belluarum molar, ut panis mundus inveniar. Ignatius fitly resembling the death whereby he was then to glorify God, when he heard the hungry Lions roaring for their prey, and gaping wide to devour him, said, I am Christ's corn, and straightways shall be ground with the teeth of beasts, that I may be served in as fine manchet at his table in heaven. When the hottest spices are bruised and brayed in the mortar, they yield a most fragrant smell; and a box of ointment, after that it is broken, sweetly perfumeth the whole room: Even so those prayers and meditations are most fervent and fragrant in the nostrils of Almighty God, which rise from a bruised spirit, and a broken and contrite heart, through inward and outward affliction. It is the proper evil and (if I may so speak) misery of earthly happiness, that it maketh the heart fat, and dulleth and deadeth the spirits of zeal and devotion: and contrariwise, it is a kind of happiness which misery bringeth, Hos. 5.15. In their affliction they will seek me early. that it quickens us, and maketh us seek diligently after God. In their affliction they will seek me * Or early, Hos. 5.15. diligently. When by any grievous fit of sickness, or great loss, or sore wound in our reputation, we are touched to the quick, than we begin to be sensible of our own infirmities, and compassionate of other men's calamities; then we offer up prayers with strong cries; then, like bowed and bruised reeds, we fall flat down to the ground, than our hearts swell with grief, and our eyes are big with tears, and if God's hand lie very heavy and long upon us, we bid defiance to all worldly pleasures and comforts, which fail us in our greatest extremity: we grow weary of this life, and in our desires run to meet death the half way, and sigh, and mourn, and pine away till we be quite dissolved, that we may be with Christ. In regard of these and such like wholesome fruits, which meekness and patience gather from the cross, I dare undertake to make good that seeming Paradox of Demetrius concerning evil, Nihil eo infoelicius, cui nihil infoelix contigit; None is so miserable as he who in this life never tasted any misery: For, besides that continual pleasures glut his senses, and his very happiness cloyeth him, he wanteth many improvements of his wisdom, many trials of his faith, Apoc. 3.19. Prov. 3.12. Heb. 12.5. many exercises of his patience, many incentives of his zeal, many preservatives against sin; and, which weigheth all down, many arguments of God's love towards him, and care over him. If the Schoolmasters eye be always upon his Scholar to observe him, if he still check and correct him for his faults, it is a sign he beareth a singular affection to him, and hath a special care over him; but if he let him loiter and play the truant, and abuse his fellows, and never call him to an account for it, it is evident thereby, that he intendeth to leave, or hath already left the tuition of him. In like manner, whiles the Physician prescribes to his patiented unpleasing diet and bitter potions, and is ever trying some medicine or other upon him, the friends of the sick are in good hope; but when the Physician leaves prescribing physic, and forbids his patiented nothing that he hath a mind unto, though he grow still worse and worse, than all that are about him take on grievously, and shed tears in secret, as knowing well that their friend is given over by the Doctor for desperate. Which Saint Bernard seriously considering, delivereth this strange, yet most true Aphorism, Illi verè irascitur Deus, cui non irascitur: God is angry indeed with him, Quem enim in presenti non emendat, in futuro condemnat. to whom he shows it not by rebuking and chastening him for his sin. For whom he mends not by chastening in this world, he certainly purposeth to condemn in the other: This is a ruled case in Divinity, Dives is a precedent for it. If things stand thus in this world, let no Christian flatter himself with a vain hope of uninterrupted prosperity, and unmixed joys in this life: Invicem cedunt dolour & voluptas, pleasures and sorrows have their turns; as sorrow's end in joys, so joys in sorrows. There is a cup of trembling which cannot pass, but first or last we must taste of it: & sith we must; let us look for it, and when it comes to us, cheerfully off with it; the rather, because our Lord and Saviour hath begun in it deep unto us. O ye Favourites, and (if I may so speak) Minions of Fortune, who are driven with a prosperous gale, and bear a lofty sail, swelling with the pride of a high mind, strike sail in time, look soon for a bitter a Hieron. ad Helod. Licet in modum stagni fusum aequor arrideat, licet vix summa jacentis elementi spiritu terga crispentur, magnos hic campus montes haber, tranquillitas ista tempestas est. storm: Though the smooth sea smile upon thee, and seem to be no other than a standing pool, though the top of the water by the wind be not so much as cast into bubbles, like the curls of thy hair, trust not the deep; the plain thou seest hath many mountains in it, the present calm will prove in the end a tempest: or else assure thyself thou sailest not in Christ's ship; for that was tossed in the sea, and even covered with waves, Matth. 8.24. yet not drowned: Jactatur, nunquam mergitur ista ratis. How should the ship be drowned or cast away upon the rocks, wherein Christ is the Pilot, the Scripture the Card, his Cross the main Mast, his promises, Matth. 28.20 Matth. 16.18. (I will be with you to the end of the world, and, Hell gates shall not prevail against it) the Anchors, his holy Spirit the Wind? This maketh the Church bold, not only to check and repress the insolency of her enemies, Micah 7.8. saying, Rejoice not against me, O mine enemy, though I fall I shall rise; when I sit in darkness, the Lord shall be a light unto me: but also glory in the Lord, Psal. 129.1. and insult over them, saying, Many a time have they afflicted me from my youth up, Rom. 8.37. but they have not prevailed against me: Nay, In all things we are more than Conquerors, through him that loved us. David often harpeth upon this sweet string, Psal. 118.18. The Lord hath chastened me sore, but he hath not given me over unto death: Psal. 37.24. the righteous falleth, yet shall not be utterly cast down. What an excellent harmony doth St. Paul make of seeming discords! 2 Cor. 4 8 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We are troubled on every side, yet not distressed; we are perplexed, but not altogether without means; persecuted, but not forsaken; cast down, but not destroyed: that is (to set the Prophet's ditty to the Apostles tune) We are continually bruised, yet not broken. He shall not break. I foresee what you may object, That many of God's servants, and Christ's soldiers have had their flesh torn with whips, their joints hewn asunder, their bones broken on the rack, and sometimes ground to powder with the teeth of wild beasts; nay, their whole body burnt to ashes, and these ashes cast into the river: Fox in Martyrol. Crispin H●●tor. Wald Aeneas S●●● de gilt. Concil. Basil. how say we then, the bruised reed is never broken, nor the smoking flax quenched? For this blow we have a fourfold ward: 1. We are to understand, that God's promises of delivering his Saints are principally and simply to be taken of their eternal deliverance; but of temporal secondarily, and conditionally, as it standeth with his glory, and their greater good. 2. We are to note, that many of the promises above mentioned concern the entire body of the Church, not every particular member. The bruised reed may be broken in some part, yet not through the whole: Tyrants may waste and destroy the Church partially, but not totally, for the reasons intimated by Tertullian and S. Leo, Tertulan apolog. Sanguis Martyrum semen Evangelii. Leo serm. Grana quae singula cadunt multiplicata nascuntut. because the blood of Martyrs spilt upon the ground is like spiritual seed, from whence spring up new Martyrs: and the grains of corn which fall one by one, and die in the earth, rise up again in great numbers. Persecution serveth the Church in such stead, as pruning doth the Vine, whereby her branches shoot forth farther, and bear more fruit. Therefore S. Hierome excellently compareth the militant Church, burning still in some part in the heat of persecution, and yet flourishing, to the bush in Exodus, Exod 3.2. out of which Gods glory shined to Moses, which burned, yet consumed not. 3. We are to distinguish between corporal and spiritual destruction: Though the cane be crushed to pieces, yet the air in the hollow of it is not hurt; though the tree be hewn, the beam of the Sun shining upon it is not cut or parted in sunder. Fear not them, saith our Saviour, Matth. 10.28. which can kill the body, but are not able to kill the soul. Can the Philosopher say, tundis vasculum: Anaxarchi, non Anaxarchum, Thou beatest the vessel, or strikest the coffin of Anaxarchus, not Anaxarchus himself, O Tyrant? Shall not a Christian with better reason say to his tormentors, Ye break the box, ye spill not any of the ointment; ye violate the casket, ye touch not the jewel? neither have ye so much power as utterly and perpetually to destroy the casket (viz.) my body; for though it be beat to dust, and ground to powder, yet shall it be set together again, and raised up at the last day, Philip. 3.21. and made conformable to Christ's glorious body by the power of God, whereby he is able to subdue all things to himself. 4. And lastly, it is not here said simply the bruised reed shall not be broken, but shall not be broken by him, He shall not break the bruised reed. He shall not break: for he came not to destroy, but to save; Luk 9.56. Esay 53.4. Mat. 27.30. And they took a reed and smote him on the head. not to burden, but to ease; not to lay load upon us, but to carry all our sorrows; not to break the bruised reed, but rather to have reeds broken upon him, wherewith he was smote. a Plin. nat. hist. l. 11. Icti à scorbionibus nunquam postea à crabronibus, vespis, apibusve feriuntur. Pliny observeth, that those that are strucken by Scorpions, are ever after privileged from the stings of Wasps or Bees. The beasts that were torn or hurt by any accident, might not be sacrificed or eaten. It is more than enough to be once or singly miserable: whereupon he in the Greek Poet passionately pleads against further molestation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For God's sake disease not a diseased man, press not a dying man with more weight. Which because the enemies of David had the hard hearts to do, he most bitterly cursed them: Pour out thine indignation upon them, Psal. 69.24, 25, 26. and let thy wrathful anger take hold of them; let their habitation be desolate, and let none dwell in their tents: for they persecute him whom thou hast smitten, and talk to the grief of those whom thou hast wounded. O how grievously doth S. Cyprian complain against the inhuman cruelty of the persecutors of Christians in his time, who laid stripes upon stripes, Cypr. epist. ad Mart. In servis Dei non torquebantur membra, sed vulnera. and inflicted wounds upon sores, and tortured not so much the members of God's servants, as their bleeding wounds! Verily for this cause alone God commanded, that the name of * Exod. 17.14. Amaleck should be blotted out from under heaven, because they met Israel by the way when they were faint, and smote the feeble among them. For not to comfort the afflicted, not to help a man that is hurt, not to seek to hold life in one that is swooning, is inhumanity; but contrarily, to afflict the afflicted, to hurt the wounded, to trouble the grieved in spirit, Cic. pro Celio. sua sponte cadentem maturiùs extinguere vulnere, to strike the breath out of a man's body who is giving up the ghost, to break a reed already bruised, to insult upon a condemned man, to vex him that is broken in heart, and add sorrow to sorrow, Oh this is cruelty upon cruelty; fare be it from any Christian to practise it, and yet further from his thoughts, to cast any such aspersion upon the Father of mercy. How should the God of all consolation drive any poor soul to desperation? he that will not break a bruised reed, will he despise a broken heart? He that will not quench the smoking flax, will he quench his Spirit, and tread out the sparks of his grace in our souls? No, no, his Father sealed to him another commission, Esay 61.1. to preach good tidings to the meek, Luk. 4.18. to bind up the broken hearted, to set at liberty them that are bruised, to give unto them that mourn in Zion beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness. And accordingly he sent by his Prophet a comfortable message to the daughter of Zion, Matth. ex Zach. Tell her, behold the King cometh unto thee meek, and riding upon an Ass: a bruised reed he shall not break, he did not break; and smoking flax he shall not quench, he did not quench. Was not Peter a bruised reed when he fell upon the rock of offence, and thrice denied his Master, and went out and wept bitterly? Was not Paul like smoking flax in the worst sense, when he breathed out threats against the Church, and sought by all violent means to smother the new light of the Gospel? yet we all see what a burning and shining lamp Christ hath made of this smoking flax: what a noble cane to write the everlasting mercies of God to all posterity he hath made of the other, a bruised reed: But what speak I of bruised reeds not broken? the Jews that crucified the Lord of life, the Roman soldier that pierced his side, were liker sharp pointed darts than bruised reeds; yet some of these were saved from breaking. Such is the virtue of the blood of our Redeemer, that it cleansed their hands that were imbrued in the effusion thereof, if they afterward touch it by faith: so infinite is the value of his death, that it was a satisfaction even for them who were authors of it, and saved some of the murderers of their Saviour, as St. a Cypr. epist. Vivificatur Christi sanguine etiam qui effudit sanguinem Christi. Cyprian most comfortably deduceth out of the second of the Acts: They are quickened by Christ's blood who spilt it. Well therefore might St. b Bern. Quid tam ad mortem, quod non Christi morte sanetur. Bernard demand, What is so deadly which Christ's death cannot heal? Comfort then, O comfort the fainting spirits, and strengthen the feeble knees, revive the spirit of the humble, raise up the prostrate and dejected soul. Be of good cheer ye that have received the sentence of death in yourselves. There is no malady of the soul so deadly, against which the death of Christ is not a sovereign remedy; there is no sore so great nor so festering, which a plaster of Christ's blood will not cleanse and heal, if it be thereto applied by a lively faith. Thus, as you see, I have made of the bruised reed a staff of comfort for a drooping conscience to stay itself upon; extend but your patience to the length of the hour, and I will make of it a straight rule for your actions and affections. Though all the actions of our Saviour are beyond example, yet ought they to be examples to us for our imitation; and though we can never overtake him, yet we ought to follow after him. His life is a perfect sampler of all virtues, out of which if we ought to take any flower, especially this of meekness, which himself hath pricked out for us, saying, Learn of me that I am meek and lowly in heart, Matth. 11.29. and you shall find rest to your souls, which also he richly setteth forth with a title of blessedness over it, Matth. 5.5. and a large promise of great possessions by it; Blessed are the meek, for they shall inherit the earth: Matth. 5.7. Blessed are the merciful, for they shall obtain mercy. Neither is this virtue more acceptable in the sight of God, than agreeable to the nature of man. Witness our sleek and soft skin without scales or roughness; witness our harmless members without horns, claws, or stings, the offensive weapons of other creatures; witness our tender and relenting heart, apt to receive the least impression of grief; witness our moist eyes, ready to shed tears upon any sad accident: — mollissima corda Humano generi dare se natura fatetur, Quae lachrymas dedit, haec nostri pars optima sensus. Shall not grace imprint that virtue in our souls, which nature hath expressed in the chief members of our bodies, and exemplified in the best creatures almost in every kind? Even among beasts, the tamest and gentlest are the best; the master Be either hath no sting at all, or (as Aristotle testifieth) never useth it. The upper region of the air is always calm and quiet, inferiora fulminant, saith Seneca, men of base and inferior natures are boisterous and tempestuous: The superior spheres move regularly, and uniformly, and the first mover of them all is slow in his proceed against rebellious sinners; he was longer in destroying Jericho, than in creating the whole world. And when Adam and Eve had sinned with a high hand, reaching the forbidden fruit, and eating it, it was the cool of the evening before the voice of the Lord was heard in the garden, and the voice that was heard, was of God walking, not running: to verify those many attributes of God, Merciful, gracious, long-suffering, Exod. 34.6, 7. and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin. Is God merciful, and shall man be cruel? is the master meek and mild, and shall the servant be fierce and furious? shall he give the Lamb in his Scutcheon, and they the Lion? If he who ruleth the Nations with a rod of iron, and breaketh them in pieces like a potter's vessel, will not break the bruised reed, shall reeds break reeds? Martial. Epigr. The Heathen Poet giving charge to his wooden god to look to his garden, useth this commination, See thou look well to my trees, Alioqui & ipse lignum es, Otherways know that thou art wood thyself, that is, fit fuel for the fire. Suffer, I beseech you, the word of exhortation; Look to it that you break not Christ's bruised reeds, Alioqui & ipsi estis arundines, Otherways know that you yourselves are but reeds, and what measure you meet unto others, shall be measured unto you again. Stand not too much upon your own a Sen. de clem. l. 1. Nec est quisquam cui tam valde innocentia sua placeat, ut non stare in conspectu clementiam paratam humanis erroribus gaudeat. innocency and integrity: For, b August. confess. l. 13. Vae laudabili vitae hominum, si remot â misericordiâ discutias came. Woe be to the commendable life of men, if it be searched into without mercy, and scanned exactly. The Cherubins themselves continually look towards the Mercy-seat: and if we expect mercy at the hands of God or man, we must show mercy; for there shall be judgement without mercy, to him that will show no mercy: which menacing to the unmerciful, though it point to the last judgement, and then take its full effect, yet to deter men from this unnatural sin against their own bowels, it pleaseth God sometimes in this life to make even reckonings with hard hearted men, and void of all compassion. As he did with Appius, Livius dec. 1. of whom Livy reporteth, that he was a great oppressor of the liberties of the commons, and particularly that he took away all appeals to the people in case of life and death. But see how Justice revenged Mercies quarrel upon this unmerciful man; soon after this his decree, he being called in question for forcing the wife of Virginius, he found all the Bench of Judges against him, and was constrained for saving his life to prefer an appeal to the people, which was denied him with great shouts and out-cries of all, saying, Ecce provocat, qui provocationem sustulit; who sees not the hand of divine Justice herein? He is forced to appeal, who by barring all appeals in case of life and death, was the death of many a man. Let his own measure be returned upon him. And as Appius was denied the benefit of appeals, whereof he deprived others, and immediately felt the stroke of justice; so Eutropius, who gave the Emperor counsel to shut up all Sanctuaries against capital offenders, afterwards being pursued himself for his life, and flying to a Sanctuary for refuge, was from thence drawn out by the command of S. Chrysostome, and delivered to the ministers of justice, who made him feel the smart of his own pernicious counsel. I need the less speak for mercy, by how much the more we all need it: and therefore I pass from the act to the proper subject of mercy, The bruised reed. If * Sen. de cle. l. 1. Tam omnibus ignoscere crudelitas est quam nulli. Judas ver. 22. mercy should be showed unto all men, no place would be left for justice; therefore St. Judas restraineth mercy to some, Of some have compassion, making a difference. The difference we are to make is of 1. Sinne. 2. Sinners. For there are sins of ignorance, and sins against conscience; sins of infirmity, and sins of presumption; sudden passions, and deliberate evil actions; light stains, and fowl spots: some sins are secret and private, others public and scandalous; some silent, others crying; some prejudicial only to the delinquent, others pernicious to the Church and Commonwealth. For the former, mercy often intercedeth, seldom or never for the latter. Again, some offenders are like a Eras. Adag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. heart of oak; which many strong blows of an axe will scarce enter; others like the Balsamum of Judea, which you kill if you b Plin. nat. hist. l. 12. c. 25. Inciditur vitro, lapide, osleisve cultellis, fertum odit, laesis vitalibus emoritur, protenus incidentis manus libratur artifici temperamento, ne quid ultra corticem violet. touch but the rind of it with an iron instrument: and therefore they which keep them, provide instruments of glass, or knives of bone to prune them. The former resemble the Adamant, which can be cut or pointed by nothing but an Adamant; the latter the c Solinus c 40. tit Euphrates. Pyrrhites teneri se vehementiu, non permittit ac si quando arctiore manu premitur, digitos adurit. Pyrrhite, a precious stone, which may be gently ground or cut with a sharp tool, but if you press it hard, or handle it rudely, it burneth the fingers. For the latter mercy sometimes intercedeth, not so for the former. Lastly, after the offence committed, some are like bruised reeds, falling down upon the earth, and imploring mercy: Others like a stiff or straight cane, never so much as bowing; some stand in defence of that they have done, others ingenuously confess their fault; some glory in their sin, others are confounded with it: in a word, some are obstinate, some are penitent; those mercy disclaimeth, these she often taketh to her protection. They who in former times like pipes of reeds have sweetly sounded out the praises of God, but now are cracked with some pardonable error in judgement, or slip in manners, if they be truly bruised with the weight of their sin, and throughly contrite, may plead the privilege of the bruised reed in my Text, not to be broken by any over hard and severe censure or sentence, not the Atheistical scoffer, not the impudent Adulterer, not the obstinate Recusant, not Jesuited Papists, which like the Egyptian reeds mentioned by the Prophet, run d Esa. 36.6. Thou trustest in the staff of this broken reed, on Egypt, whereon if a man lean, it will go into his hand, and pierce it. into the hands and sides even of e Jaques Clement, and Ra●iliac, who murdered two late French Kings, Henr. 3. & 4. See Pierre Matthew, and other French Historians. Kings and Princes. They who have formerly shined before their brethren, both in their pure doctrine and good example, though now by the violent blast of some fearful temptation, are blown out as it were, and send up bitter fumes of sorrowful lamentations for their sinful iniquity or impurity, in some cases are not to be quenched; what therefore are not heretical apostates, and schismatical boutefieus and firebrands of Church and State, not to be quenched and trod out, which if they be not quenched in time, will set all in a combustion in the end? To conclude, as I began, with the words of my Text; it is the bruised reed that is not to be broken, not the poisoned dart; it is the smoking flax that is not to be quenched, not the burning match. A bruised reed he shall not break. Behold in the reed your frailty, in the bruised reed your condition; in the not breaking the bruised reed, a singular rule for your direction, of which I spoke but now, and a strong staff of comfort, of which before. God grant that we may all acknowledge our frailty, as being no other than reeds, and to arm ourselves with patience against manifold pressures and tribulations, as being reeds that are or shall be bruised; and when we are afflicted or oppressed, not to despair of help and ease, but to trust in God's mercy, and hope for a joyful deliverance, as bruised reeds that yet are not to be broken: and lastly, expecting mercy for ourselves, show mercy with discretion unto others, as being reeds, therefore not broken, that we may learn by the example of our Lord and Master not to break the bruised reed. To whom, etc. THE SMOKING FLAX. A Sermon preached at Lambeth before his Grace, the Lord Bishop of London, and other his Majesty's Commissioners in causes Ecclesiastical, Decemb. 5. 1618. THE SECOND SERMON. MAT. 12. & 20. ESAY 42. & 3. And smoking Flax shall he not quench. Most REVEREND, etc. THe sweet temper, and gracious disposition of our blessed Redeemer, is as the sap in the root, which conveyeth life to the two branches of this Scripture. For by it the d●y and bruised reed is nourished, as with moisture supplied; and the smoking flax and dying lamp is refreshed, as it were with oil: That, he will not break, this, he will not quench. Luk. 4.18. He, who came to heal the broken hearted, and set at liberty them that are bruised, will not break the bruised reed. He, who was sent to give light to them that sit in darkness, Luk. 1.79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ita 70 Interp. Esay 53 4. and in the shadow of death, will not quench the smoking flax, or dimly burning week. He, who bore all our infirmities, and carried our sorrows, will not lay too heavy a burden upon those that are truly humbled, but will so lightly pass over their sins, that he will not break or crush in pieces the bruised reed, nor tread out the smoking flax. This Text speaketh peace and much comfort, yet not to all, but to the contrite soul only. Matth. 27.30. The bruised and soft reed shall not be broken, but the stiff and hard reed, like that wherewith Christ was smitten, shall be broken. They who after their sins committed relent not at all, they who are not troubled in conscience, nor crushed with fear of judgement, but stand in justification of their sins, and excuse their profane sports on the Lord's day, saying, they use but lawful recreations, and their defiling the flesh, by pretending that it is but a trick of youth, and their drunkenness, that it is but good fellowship, and their sacrilege, that it is the custom to pay no more; and cover other vices with the like cloaks, may challenge no interest in this promise: but the bruised reed, that is, the contrite sinner, he who is displeased with himself, because he hath displeased his gracious God; he whose spirit grieveth, because he hath grieved Gods holy Spirit; he who because he hath done that which God abhorreth, abhorreth himself in dust and ashes; he who when God chasteneth him for his sins, kisseth his heavenly Father's rod, and acknowledgeth that he deserveth fare smarter blows than those which yet he feels; he who goeth mourning all the day long, and will never be at peace with himself, till he hath made his peace with his Maker; he who always feeling the weight of his sins, sigheth and groaneth under them, and never ceaseth to offer up prayers to God with strong cries, till he be eased of them. Are we such bruised reeds? We often in stead of denying ungodliness and worldly lusts, have with Peter denied our Master; but do we weep bitterly with him, and (as he) whensoever he heard the Cock crow after the denial of his Master, fell on weeping afresh; so, do the wounds of our consciences bleed afresh at the sight of every object, and hearing of every sound, which puts us in mind of our crimson sins? We have polluted our beds with David, but do we cleanse them as he did? do we make our couches to swim with tears of repentance? We have entertained with Mary Magdalen many soul sins, like so many unclean spirits; but have we broken a box of precious ointment upon Christ's head, or kneeled down and washed his feet with our tears? If we have done so, then are we bruised reeds indeed, and shall not be broken; but if otherways we be not bruised in heart for our sins, and break them off by mature repentance, we shall be either broken for them by sore chastisements in this world, or (which is worst of all) like unfruitful and rotten trees, be reserved to be fuel for Hell fire. But because the bruised reed was the measure of my former discourse, I will now fall to blow the smoking flax, which Christ will not quench. To quench the light, especially the light of the spirit in our hearts, seemeth to be a work of darkness, how then may it be ascribed to the Father of lights, or what meaneth the Prophet to deny that Christ will do that which is so repugnant to his nature, that if he would, he could not do it? Religiously learned antiquity hath long ago assoiled this doubt, teaching us, that God quencheth as he hardeneth, Non infundendo malitiam, sed subducendo gratiam, not by pouring on any thing like water to quench the flame, but by taking away that oily moisture which nourisheth it. Our daily experience showeth us, that a lamp or candle may be extinguished three manner of ways at least: 1. By a violent puff of wind. 2. By the ill condition of the week, indisposed to burn. 3. By want of wax, or defect of oil to feed it. Even so the light of the Spirit may be quenched in us by three means: either by a violent temptation of the evil spirit, as it were a puff of wind; or by the inbred corruption of our nature, repelling grace, which fitly resembleth the indisposition of the week to take fire, or keep in it the flame; or lastly, by subtraction of divine grace, which is the oil or sweet wax that maintaineth this light. By the first means the Devil, by the second man himself, by the third God quencheth the light of the spirit in them who love darkness more than light; but such are not those, who in my Text are compared to smoking flax. For though they have small light of knowledge to shine to others, yet they have heat of devotion burning in themselves: Hil. In haec verba igniculum fidei concipientes, & quadam dilectione cum carne, juxta fumantes quos Christus non extinxit, sed incendit in iis ignem perfectae charitatis. they are such, saith St. Hilary, Who conceiving in themselves a small spark of faith, because they are in part still flesh, burn not clearly, but as it were smoakily, whom Christ will not quench, but kindle in them the fire of perfect charity. St. * Greg. in Evan. Dom. Quod sacerdotes lineis uterentur vestibus. Gregory by smoking flax understandeth the aaronical Priesthood now dimly burning, and ready to go out, he thinketh the flax to have some reference to the Priest's linen garments made of it. Tertullian paraphraseth the smoking flax, Momentaneum gentium fervorem, The momentary fervour of the Gentiles, in whom the light of nature by sinful filthiness being extinct, exhaleth most pestiferous fumes of noisome lusts. St. a Chrysost. in Matth. ca 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostome and St. Austin through the smoke discern the Scribes and Pharisees, and other enemies of Christ, their envy and malice which soultred within them, but broke not out into an open flame. Whom Christ quenched not, that is, destroyed not, though he could have as easily done it, as break a reed already bruised, or tread out a stinking snuff cast upon the ground. But these expositions in the judgement of later Divines seem either constrained and forced, or at the lest too much restrained and narrow. They therefore extend the meaning of them to all weak Christians, either newly converted or relapsed, b Pintus. In quibus tamen relucet aliquid bonae spei. c Junius. Scintilla aliqua pietatis veluti moribunda. d Aquinas. Tepidi ad opus bonum, habentes tamen aliquid gratiae. e Arboreus. Extinctioni vicini. f Guilliandus. Qui sceleribus gravissimis, seu fumo quodam oculos bonorum offendunt, & veluti foetore corruptae famae mores piorum infestant: Breathing out bitter fumes for their sins, offending the godly with the ill savour of their lives, lukewarm to good works, near extinction, in whom yet remains some light of faith and hope, though very obscure, some warmth of charity, some spark of grace. Comfort then, O comfort the fainting spirits, and cheer up the drooping conscience, say to the bruised reed that is now unfit to make a pipe to sound, or a cane to write the praises of God, thou shalt not be broken; and to the smoking flax, which gives but a very dim light, and with the fume offendeth the eyes of the godly, and with the stench their noses, thou shalt not be quenched. Nothing is so easy as to break a reed already bruised, the least weight doth it; nothing so facile as to quench smoking flax, the least touch doth it: yet so mild was our Saviour, that he never broke the one, nor quenched the other. The flax or week smoketh, either before it is fully kindled, or after it is blown out. If we consider it in the first condition, the moral or spiritual meaning of the Text is, that Christ cherisheth the weak endeavours, and small beginnings of grace in his children. For we must know, that in our first conversion the measure of grace is but small in us, and mixed with much corruption, which if Christ should quench, there would be found never a clear burning lamp in his Church; but he most graciously preserveth it, and augmenteth it, because it is a spark from heaven kindled by his own spirit: and it much illustrateth his glory, to keep it from going out, notwithstanding the indisposition of the week to burn, and continual blasts of temptation ready to blow it out. I said in my haste, quoth David, I am cast out of thy sight: there is smoke in the flax, Psal. 31.22. yet was not the flax quenched; for he addeth, yet thou heardest the voice of my prayer. Ionas in like manner cries, I am cast out of thy sight: Jonah 2.4. there is smoke in the flax, yet was not the flax quenched; for he addeth immediately, yet I will look again to thy holy Temple. If thou wilt, thou canst, Matth. 8.2. said one poor man in the Gospel. Lord, if thou canst, said another; Mark 9.22. both these were as the smoking flax in my Text. For the former doubted of God's power, the latter of his will, yet neither of both were quenched. O miserable man that I am, saith S. Paul, in the person of a Christian travelling in his new birth, who shall deliver me from this body of death? here is a cloud of smoke, Rom. 7.24.25. yet it is blown away in an instant, and the flame breaketh out, and blazeth into God's praises; Thanks be unto God, who hath given us victory through Jesus Christ. Man for a little smoke will quench the light; but Christ every where cherisheth the least spark of grace, and bloweth it gently by his spirit, till it break forth into a flame. To encourage us the more, he accepteth the will for the deed, and a good assay for the performance. If thou canst but shed a tear for thy sins, he hath a bottle to put it in; if thou steal a sigh in secret, he hath an ear for it; if thy faith be but as a grain of mustard seed, it shall grow to a great tree. Nathanael at the first had but a small ground to believe that Christ should be the Messiah; but afterwards Christ made good his words unto him, he saw greater things to build his faith upon: Because I said unto thee, John 1.50. I saw thee under the figtree, believest thou? thou shalt see greater things than these. Apollo's at the first was but catechised in John's Baptism, Act. 18.27.28. but afterwards Aquila and Priscilla expounded unto him the way of God more perfectly, and he helped them much which had believed through grace: for he mightily convicted the Jews, and that publicly, showing by the Scriptures that Jesus was Christ. Joseph of Arimathea, richer in grace than wealth, and a great dispreader of the Gospel, and (as many ancient Writers report) the first planter of Christian Religion in this Island, yet till Christ's death had small courage to profess him; but when the evening was come, Mar. 15.42.43. which was the preparation, that is, the day before the Sabbath, he went in boldly unto Pilate, and craved the body of Jesus. Saint Augustine at the first was drawn to the Church by the lustre of Saint Ambrose his eloquence, as himself a Aug. confess. l. 5. c. 4. confesseth: but afterwards he was much more taken with the strength of his proof, than the ornaments of his speech; and God by his Spirit so blowed the spark of divine knowledge in this smoking flax, that the Church of God never saw a clearer lamp burning in it since it had him. If we consider the smoking flax in the second condition, to wit, after the lamp is blown out, the spiritual meaning is, That those in whom there was ever any spark of saving grace, shall never be quenched; or that after the most fearful blast of temptation, there remains yet some divine fire in the heart of every true believer, which Christ will never quench. Christ will not quench the smoking flax, if there be any spark of divine fire in it: yet if this spark be not blown, and the week enlightened again, it will dye; in like manner if we do not according to the Apostles precept, 2 Tim. 1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stir up the grace of God in us, and use the utmost of our religious endeavours to kindle again the lamp of faith in our souls, that spark of divine faith and saving grace which we conceive that we have, will dye. As it is not presumption, but faith, to be confident in God's promises when we walk in his Ordinances; so it is not faith, but presumption, to assure ourselves of the end, when we neglect the means of our salvation. We may no otherwise apprehend or apply unto ourselves the gracious promises made to all true believers in the Gospel, than they are propounded unto us, which is not absolutely, but upon conditions by us to be performed through the help of divine grace, namely, to wash ourselves, Esa. 1.16, 17. to make us clean, to put away the evil of our doings from before God's eyes, to cease to do evil, to learn to do well, to seek judgement, to relieve the oppressed, to judge the fatherless, Dan. 4.27. Job 41. ●. Apoc. 3.19. Mat. 3.8. and to plead for the widow, to break off our sins by righteousness, and our iniquity by showing mercy to the poor, to abhor ourselves, and repent in dust and ashes, to remember from whence we are fallen, and do our first works, to be zealous and amend, and to bring forth fruits meet for repentance. To argue from a strong persuasion of our election, and from thence to infer immediately assurance of salvation, is, as Tertullian speaketh in another case, aedificare in ruinam. The safe way to build ourselves in our most holy faith, and surely fasten the anchor of our hope, is to conclude from amendment of life, repentance unto life: from our hatred of sin, God's love unto us: from hunger and thirst after righteousness, some measure of grace: from godly sorrow and son-like fear, and imitation of our heavenly Father, the adoption of sons: from continual growth in grace, perseverance to the end: from the fruits of charity, the life of our faith: and from all, a modest assurance of our election unto eternal life. Not curiously to dispute the Scholastical question concerning the absolute impossibility of the apostasy of any Saint, and the amissibility of justifying faith, which many learned Doctors of the Reformed Churches hold fit to be extermined than determined, or at least confined to the Schools, than defined in the Pulpit: that wherein all parties agree is sufficient to comfort the fainting spirits, and strengthen the feeble knees of any relapsed Christian; That God will never be wanting to raise him, if he be not wanting to himself. But if when he is returned, with the Sow to his wallowing in the mire, he taketh delight therein, and never striveth to pluck his feet out of it, nor rise up out of the dirt, if he never cry for help, nor so much as put forth the hand of his faith, that Christ may take hold of it, and by effectual grace draw him out of the mud: he will certainly putrify in his sins. He that heareth the Word of God preached, and assenteth thereunto, and is most firmly persuaded of God's love to him for the present, if through the rebellion of the flesh against the spirit, or the suggestions of Satan, or by the wicked counsels and examples of others, he chargeth himself with any foul sin, either of impiety against God, or iniquity against men, or impurity against his own body, doth not his conscience tell him, that God is highly displeased with him? doth he not feel the effects of his wrath in his soul, and oftentimes in his body and estate also? and if the hand of God upon him bring him not to a sight, and a sense, and an acknowledgement, and a detestation also of his sin, dare any man secure his salvation? On the contrary, if after his relapse, his heart smite him, and he feels the prick of conscience, if there be any spark in the week, any bitter fume drawing tears from his eyes, any fervour of zeal, any heat of love in him, any vehement desire of saving grace, though he receive the sentence of death in himself, and breathe out his last gasp in a disconsolate sigh, and with a lamentable groan; yet none doubteth, but that he may pass even by the gates of Hell into Heaven. There is nothing so easy or frequent, as for a man to slip or fall who walketh upon the ice; and what is this world, compared by Saint John to a sea of glass, Apoc. 15.2. but slippery ice? in which though they who go most warily slide often, and receive grievous falls; yet they may take such hold on the one side upon the promises of God, Jer. 31.40. (I will not turn away from them to do them good, but I will put my fear in their hearts, that they shall not departed from me:) and on the other side upon Christ's prayer, (I have prayed for thee that thy faith fail not) that they fall not irrecoverably, or so dangerously, as that they die of their fall. Luke 22.31. For whose comfort in their fearfullest conflicts with despair, I will lay such grounds of confidence, as will amount to a hope that maketh not ashamed, and at least to a moral assurance of the recovery of their former estate. In the ninth of Proverbs and the first, we have a description of a house built by Wisdom: b Prov. 9.1. Wisdom, saith he, hath built her an house, she hath hewn out her seven pillars. By this house, albeit some of the Ancients understand the incarnation of the Son of God, who is the Wisdom of his Father, and might be said then to build him an house, when he framed a body to himself; yet may it be applied to the spiritual house, which every Christian buildeth by faith upon the rock Christ Jesus; for as that, so this standeth upon seven pillars: 1. The constancy of God's love in Christ. 2. The certainty of his decrees. 3. The truth of his promises. 4. The power of regenerating grace. 5. The efficacy of Christ's prayer and intercession for all Believers. 6. The safeguard of the Almighty's protection. 7. The testimony of the true ancient Church, which the Apostle himself graceth with the title of the pillar and ground of truth. The first pillar to support this building is the constancy of God's love to all that are in Christ; which may be thus hewn to our purpose. They upon whom God setteth such an especial affection in Christ, that he maketh a covenant of peace, and entereth into a contract of marriage with them, can never be cast utterly out of favour, much less grow into eternal hatred and detestation, in such sort that they become the objects of endless misery, and subjects of everlasting malediction. For this kindness, whereby the Lord our Redeemer hath mercy on us, Esa. 1.54.8. With everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer. Ver. 10. The mountains shall departed, and the ●●ls be removed, but my kindness shall not departed from thee, neither shall the covenant of my peace be removed. is everlasting. The covenant of this peace is , this contract is indissoluble: * Hos. 2.19, 20. I will betrothe thee unto me for ever; I will betrothe thee unto me in righteousness, and in judgement, and in loving kindness, and in mercies. I will betrothe thee unto me in faithfulness, and thou shalt know the Lord. But all true believers are embraced with this love, comprised within this covenant, parties in this contract. What then can steal their hearts from Christ, or alienate his love from them? z Rom. 8, 35.38. What shall separate them from this love of God in Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril? No, neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord. That fire which generateth and produceth its own fuel can never go out; and what is the fuel which nourisheth this heavenly flame, but grace and virtue in us, which itself continually worketh in all them that are new creatures in Christ? Men affect others because of worth: but contrariwise, God's affection causeth worth in all who are endeared unto him. All the spiritual beauty they have wherewith he is enamoured, is no other than the reflection and glisening of the beams of his grace, which a Heb. 12.2. Looking unto Jesus the beginner and finisher of our faith. beginneth and consummateth all good in us, b Phil. 2.13. For it is God that worketh in us both to will and to do of his good pleasure. working in us both the will & the deed. Philosophy teacheth that the celestial and superior bodies work upon the terrestrial and inferior, but not on the contrary. The storms or calms in the air change not the motions or influence of the stars: but contrariwise the motions, conjunctions and influences of the Stars cause such variety in the air and earth. The rays of the visible Sun are not moved at all by the motion of the object, but immovably flow from the body of that Planet; and though blustering winds tyrannize in the air, and remove it a thousand times out of its place in an hour, yet they stir not therewith: in like manner, though our affections are transported with every gale of prosperity and storm of adversity, and our wills somewhat yield to every wind of temptation; yet Gods affections, like the beams of the Sun, remain where they are once fixed. We play fast and lose even with those oftentimes to whom we are bound in the strongest bonds of duty and love; we praise and dispraise with a breath, frown and smile with a look, Esay 55.8. love and hate with a conceit: but God's affections are not like ours, John 13.1. nor are his thoughts our thoughts. For having loved his own which were in the world, 2 Tim. 2.13. he loveth them unto the end: and though we believe not, yet he abideth faithful; he cannot deny himself. The second pillar is the certainty of God's decree for the salvation of the Elect; 2 Tim. 2 19 and thus I rear it up. The foundation of God standeth sure, having this seal, The Lord knoweth them that are his. How should he not know them whom he fore-knew before the world began, and wrote their names in the book of life? Apoc. 13.8. Phil. 4.3 With my fellow labourers, whose names are in the book of life. Exod 28.21. A glorious type whereof was the engraving the names of the twelve Tribes in twelve precious stones, with the point of a Diamond, never to be razed out. To seduce any of the Elect, our Saviour's a Mat. 24.24. And they shall show great signs and wonders, in so much that if it were possible they shall deceive the very Elect. If supposeth it to be impossible, for this were to pluck Christ's sheep out of his hand, b Joh. 10.28, 29 They shall never perish, neither shall any man pluck them out of my hand: My Father which gave them 〈◊〉 is greater than all, and no man is able to pluck them out of my Father's hand. which none can do. All the Elect are those blessed ones on Christ's right hand, to whom he shall say at the day of Judgement, c Mat. 25.34. Come ye blessed of my Father, inherit the kingdom prepared for you before the foundation of the world was laid: they are the Church of the first borne, which are written d Heb. 12.23. in heaven. Now although all that yield their assent to supernatural verities revealed in Scripture, may not presume that their names are written in the book of life; for Simon Magus believed, yet was he in e Act. 18.13, 23 the gall of bitterness, and bond of iniquity: nay the f Jam. 2.19. Devils themselves, as St. James teacheth us, believe, who are g Judas 6. reserved in chains of darkness, unto the judgement of the great day: yet they who believe in God embrace the promises of the Gospel, with the condition of denying of ungodliness, and worldly lusts; and living godly, righteously, and soberly in this present world, and lay fast hold on Christ, have (no doubt) attained that faith, which Saint Paul styleth, h Tit. 1.1. the faith of God's Elect: and Saint i Act 13.48. & 15.9. Luke maketh an effect of predestination to eternal life: for such a k Rom. 3.28. Joh. 1.12. faith purifieth the heart, justifieth before God, putteth us into the state of adoption, worketh by love, and is accompanied with repentance unto life: which gifts are never bestowed upon any reprobate, if we will believe the ancient l Greg. l. 28. in Job. c. 6. Extra Ecclesiae mensuras omnes reprobi, etiamsi intra fidei limitem esse videantur. Aug. count. Pel. l. 1. c 4 & de unit. eccl. c. 23. Hoc donum prop●ium est eorum qui regnabunt cum Christo. Plin. nat. hist. l. 21. c. 8. Postquam d● ficere cuncti flores, m●defactus aqua reviviscit, & hybernas coron is facit. Fathers. The seed of this faith being sown in good ground, taketh deep root downward in humility, and groweth upward in hope, and spreadeth abroad by charity, and bringeth forth fruits of good works in great abundance: it resembleth the true Amaranthus, which, after all the flowers are blown away, or drop down at the fall of the leaf, being watered at the root, reviveth and serveth to make winter garlands: even so a firm and well grounded belief, after the flowers of open profession of Christ are blown away by the violent blasts of persecution and temptation, being moistened with the dew of grace from heaven, and the water of penitent tears, reviveth again, and flourisheth and furnisheth the Church, Christ's Spouse, as it were with winter garlands, unlooked and unhoped for. The third pillar. The love of God is not more constant than his decrees are certain; nor his decrees more certain than his promises are faithful: Therefore in the third place I erect for a third pillar, to support the doctrine delivered out of this Scripture, the promise of perseverance; which I need not hue nor square for the building, it fitteth of itself. For it implieth contradiction, that they who are endued with the grace of perseverance, should utterly fall away from grace. Constancy is not constancy if it vary, perseverance is not perseverance if it fail. And therefore S. m Aug. de bono persev c. 6. Hoc donum suppliciter emereri potest, sed cum datum est, contumaciter amittti non potest; promodo enim potest amitti, per quod fit ut non amittatur, etiam quod possit amitti? Austin acutely determines, that this gift may be obtained by humble prayer, but after what it is given, it cannot be lest by proud contumacy: for how should that gift itself be lost, which keepeth all other graces from being lost, which otherwise might be lost? When I name the gift of perseverance in the state of grace, I understand with that holy Father, such a gift, * Aug. de correp. & gr●t. c. 12. Non sol● n ut sine isto dono persev●rantes ess● non possunt, verum etiam ut per hoc donum non nisi perseverantes sint. Gratia qua subventum est infirmitati voluntatis humanae, ut indeclinabiliter & insuperabiliter ageretur, & quam vis infirma non deficeret nec adversitate aliqua vinceretur, sed quod bonum est invictissimè vellet, & hoc differere invictissimè nollet. not only without which we cannot persevere, but with which we cannot but persevere. Such an heavenly grace, whereby the infirmity of man's will is supported in such sort, that it is led by the spirit unfailably and unconquerably, so that though it be weak, yet it never faileth, nor is overcome by any temptation, but cleaveth most steadfastly to that which is good, and cannot by any power be drawn to forsake it. This gift of the faithful is shadowed out by those similitudes (whereto the godly and righteous man in Scripture is compared) viz. of a a Psal. 1.3. tree planted by the river side, whose leaf shall not whither. Of the hill of Zion, which may not be removed, but standeth fast for ever, Psal. 125.1. Of a b Mat. 7.24. house built upon a rock, Quae Obvia ventorum furiis expostaque ponto Vim cunctam, atque minas perfert coelique marisque Ipsa immota manens. Upon which though the rain descended, and the floods came, and the winds blue and beat on it, yet it fell not; for it was founded upon a rock: but it is fully, plainly, and most evidently expressed, & promised in those words of c Jer. 32.40. Jeremy, I will make an everlasting covenant with them, that I will not turn away from them to do them good, and I will put my fear in their hearts, that they shall not departed from me. Which Text of the Prophet is by the d Heb. 5.10. Apostle applied to the faithful under the Gospel, and thus expounded by S. Austin: e Aug. l. de bono persev. c. 2. Timorem dabo in cor, ut non recedant, quid est aliud quam talis ac tantus erit timor, ut mihi perseveranter adhaereant? I will put my fear in their hearts, that they depart not from me, what is it else than to say, the fear which I put in their hearts shall be such, and so great, that they shall assuredly or perseveringly cleave unto me? They whose hearts are kept always in this fear, need never fear final Apostasy from God. Sergeant f Sen. de clem. l. 1. Nemo potest personam diu ferte, ficta cito in naturam suam recidunt. things are discovered by their discontinuance & variation, but true by their lasting. That which glareth for a time in the air, and out-braveth the stars, even of the first rank or magnitude, but after a few days playeth least in sight, is a Comet, no true star: Stella cadens, non est stella, cometa fuit. Likewise that which glistereth like gold, yet endureth not the fire, is Alchemy stuff, no precious metal. The stone that sparkleth like a Diamond, yet abideth not the stroke, is a cornish or counterfeit, not a true orient Diamond. It is artificial complexion and mere painting, not true beauty, which weareth out in a day, and is washed off with a shower. Feigned things, and false, saith the g Cic. de ●s●c. l. 3. Ficta omnia tanquam slosculi decidunt, vera gloria ●adices agi●, ●que etiam propagatur. Orator, soon fall like blossoms; true glory taketh root, and spreadeth itself. The truth himself, our h Joh. 8 31. Lord and Saviour, maketh perseverance a certain note of true Disciples: If ye continue in my word, then are you my Disciples indeed. Would any of you know whether he be a true son of God, and member of Christ? he can by no thing so infallibly find it in himself, as by the gift of perseverance. This St. i 1 Joh. 2.19. John giveth for a touchstone of a true Apostle, They went out from us, but they were not of us: for if they had been of us, they would have continued with us; but they went out, that they might be made manifest that they were not of us. Saint Paul of a true k Heb. 3.6. member of Christ, or temple of the holy Ghost: But Christ is a son over his own house, whose house are we, if we hold fast the confidence and the rejoicing of the hope firm to the end. Saint l Aug. de correp. & great. c. 9 Tunc verè sunt quod appellantur, si manse●int in co propter quod sic appellantur. Augustine of the true children of God: Then they are truly what they are called (the sons of God) if they continue in that for which they are so called. The fourth pillar I named unto you was the power of regenerating grace, 1 Pet. 1.3, 4. whereby we are begotten again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for us. That which is incorruptible cannot be destroyed or perish; that which is reserved for us, cannot be taken away from us. Now if any demand what preserveth faith in the soul, in such sort that it is never habitually lost, though the act thereof be sometimes suspended; I answer: 1. Outwardly, the powerful ministry of the Word and Sacraments. 2. Inwardly, renewing grace infused into the soul at the first moment of our conversion. This grace is by the holy Ghost termed the * Jam. 1.21. Receive with meekness the engrafted word, which is able to save your souls. engrafted word, sometimes the a 1 Joh. 2.27. But the anointing which ye h●ve received of him abideth in you: and as it hath taught you, ye shall abide in him. anointing that abideth in us, sometimes the b 1 Cor. 3.16. Know ye not that ye are the temples of God, and that the spirit of God dwelleth in you? spirit dwelling in us, sometimes a c John 4.14. Whosoever drinketh of the water I shall give him, shall never thirst, but the water that I shall give him shall be in him a Well of water springing to everlasting life. Well of water springing up to everlasting life, sometimes God's d 1 John 3.9. Whosoever is borne of God doth not commit sin; for his seed remaineth in him. seed remaining in us, sometimes e 1 Pet. 3.23. Being borne again, not of corruptible seed, but of incorruptible, by the Word of God which liveth and abideth for ever. incorruptible seed: whence we may frame an argument like to that of our Saviour's to Nicodemus, As f John 3.6. That which is borne of the flesh is flesh, but that which is borne of the spirit is spirit. that which is borne of corruptible seed, is corruptible; so that which is borne of incorruptible seed, is incorruptible. How can he that is borne of incorruptible and spiritual seed be corrupted, and dye spiritually? how can he that hath in his belly a Well of everspringing water, thirst eternally? how can he in whom the anointing S. John speaketh of abideth, putrefy in his sins? how can he in whom the spirit dwelleth, be estranged from the love of God? how can he that is borne of God, become a child of the Devil? Saint g 1 John 3.9. John strongly argueth against it: Whosoever is born of God cannot commit sin, because he is borne of God. I conclude this argument with that daring interrogation of Saint h Aug. de bono persev. c. 7. Contra tam claram veritatis tubam, quis voce● ull●s aua●●t humanas? Austin; Against so clear and loud sounding trumpet of divine truth, what man of a sober and watchful faith will endure to hear any voices or words from man? The fifth pillar is Christ's prayer for the perseverance of all true believers. The pillar is like to jacob's ladder, that reacheth from earth to heaven; and though heaven and earth be shaken, yet this pillar will stand . I know, saith Christ, that thou, i John 16.23. Verily, verily, I say unto you, whatsoever you ask the Father in my name, he will give it you. O Father, hearest me always. If we obtain whatsoever we ask for Christ's sake, shall not Christ obtain what he asketh for us? If the Word of God sustain the whole frame of nature, shall not Christ's prayer be able to support a weak Christian? Doth God hear the softest voice, and lowest sigh and groan of his children upon earth, and will he not hear the loud cry of his Son in his bosom in heaven? What therefore if Satan seek to winnow us like wheat? Saint k Cypr. de simple. prelate. Triticum non rapit ventus, manes paleae tempestate jactantur. Cyprian biddeth us never to fear blowing away: It is empty chaff that is blown away with the wind, the corn still abides on the floor. Shall Satan's fanning bee more powerful to scatter, than Christ's prayer to gather us? shall any wind of temptation be of more force to blow us out of the heap, than the breath of Christ himself to keep us in? l Luke 21.31, 32. Satan hath sought to winnow you like wheat; but I have prayed for thee, that thy faith fail not. Upon which words Saint a Aug. de correp. & great. c. 8 Quando rogavit Christus ne Petri fides deficeret, quid aliud rogavit nisi ut haberet in fide liberrimam, fortissimam, perseverantissimam voluntatem? Austin thus enlargeth himself: When Christ prayed for Peter, that his faith might not fail, what did he pray for else, but that he might have a most free, a most firm, a most constant will to continue in the faith? Yea, but it may be excepted, that this prayer of Christ is a good protection for St. Peter, but not for us: he is thereby secured from Apostasy, not we. Why so? Peter is not here considered as the first precious stone in the foundation of the heavenly Jerusalem, shining in spiritual graces above his brethren; but as one grain or seed among others to be winnowed by Satan, which is the common case of all the faithful: & therefore what Christ prayed for Peter, he prayed for all of the same heap that then were, or hereafter shall be winnowed by Satan. Thus Saint b Aug. de correp. & great. c. 12. Dicente Christo rogavi pro te, ne deficiat fides tua, intelligamus ci dictum qui aedificatur super petram, ita homo D●● in Domino gloriatur, non solum quia misericordiam consecutus ut esset fidelis, sed etiam quia fides ipsa non deficit. Austin conceiveth of our Saviour's prayer, when Christ said, I have prayed for thee, Peter, that thy faith fail not; let us understand it to be spoken to him that is built upon a rock: for hereby the man of God boasteth in the Lord, not only because he hath obtained mercy to become a believer, but also because faith itself faileth not. Nay, our Lord himself thus expoundeth himself: c John 17.20, 21, 23. Neither pray I for these alone, but for them also which shall believe on me through their word, that they may be also one in us: I in them, and thou in me, that they may be made perfect in one, etc. I will close this strain with a quaver, like to that of d Plin. in panegyr. lurat is per quem juramus. Pliny to Trajane, What a favour is this, what security, what happiness, he sweareth by whom we all swear? so may I say with fare greater reason, What a favour doth God vouchsafe unto us, what security doth he give us, what a happiness is it for us, Orat is per quem oramus; He prayeth for us by whom we pray, nay, to whom we pray: by whom we pray as our Mediator; to whom we pray as God, and in whose name we obtain all that we pray for? The sixth pillar is a pillar of brass, as strong as a castle of Diamond, to secure the person of the faithful, the safeguard of God's protection. This pillar is thus erected by Saint e 1 Pet. 1.4, 5. Peter, Those that are begotten again to a lively hope, are kept by the power of God through faith unto salvation; and therefore cannot be drawn away through infidelity to perdition. The Patrons of the apostasy of Saints cannot infringe this argument, unless they could weaken or shorten the arm of the Almighty, who is f 2 Tim 1.12. able to keep that which is committed unto him against that day; and not able only, but g 2 Thes. 3.3. faithful also to establish us, and keep us from evil, and confirm us, not for a time only, but to the end, that we may be h 1 Cor. 1.8. blameless in the day in the Lord Jesus: which, according to his gracious promises, he most certainly performeth two manner of ways: 1. Partly by arming us continually with new strength of grace to resist temptation, in what kind soever. 2. Partly by inhibiting and restraining the assaults themselves, both in respect of 1. The violence, 2. The continuance of them. To the first point Saint i Greg. l. 28. moral in Job c. 7. Novit pro custodia nostra restringere quod contra nos egredi pro justitiae ●xercitio permittit, ut saeviens nos dilua● procella, non mergat. Gregory speaketh pertinently: Our gracious God for our health and safety knoweth how to keep that within bounds, which he suffereth in justice to go out against us, in such sort that the raging storm shall wash us all over, but shall not drown us. The second point Saint a Ambr. comment. in 1 Corinth. 10. Non plus permittitur ei imponi, quàm scitur ferre posse, ut quarto die pati non permittatur, qui scitur ultra triduum non posse tolerare. Ambrose fully hitteth: God, saith he, doth so proportion the burden to our shoulders, that he suffereth not more to be laid upon any, than he knoweth may be borne, so that he permitteth not a man to be in durance the fourth day, whose patience he knoweth cannot hold out beyond the third. The Apostles words reach home to both: b 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation also make a way to escape, that you may be able to bear it: Hoc est scutum Vulcanicum, This is armour of proof indeed against darts, arrows, bullets, swords, or push of pike. If we shall never be tempted above our strength, we shall always be strengthened above temptation; and consequently, never be overcome of it. c Plin l. 12. nat. hist. c. 9 Fluctibus pulsatae resistunt immotae, quin & pleno aestu operiuntur, apparetque argumentis asperitate aquarum illas all. Pliny writeth of a strange kind of trees growing in the red sea, which being beat upon by the waves stand , yea sometimes when in a full sea they are covered over with water: and it appears by many arguments, that they are bettered by the roughness of the waters; even so a Christian planted in the red sea by faith in Christ's blood, resisteth all the waves of temptation, and the more he is beat upon, yea and overwhelmed also sometimes with the billows of troubles and afflictions, the better he thriveth spiritually in grace. The seventh and last pillar to uphold the doctrine delivered, is the judgement of the ancient Church, upon record in the authentical writings of the ancient Fathers that flourished within six hundred years after Christ. I will only allege such passages as upon this occasion I had time to examine. Origen for antiquities sake shall begin the verdict. It is the manner of the Scripture to begin with those things which are sad and dreadful, and to end with those things which are cheerful and comfortable: God saith not, d Orig. in Jer. homil. 1. Non dicitur vivificabo & occidam; sed occidam & vivificabo: impossibile est enim quod Deus semel vivificavit, ab eodem ipso vel ab alio occidi. I will make alive, and I will kill; but I will kill, and I will make alive: for it is impossible that what God once quickeneth (he meaneth by spiritual grace) should ever be killed or destroyed, either by himself or any other. Saint Cyprian secondeth Origen, who will have e Cyp. de simple. prelate. Nemo aestimet bonos de Ecclesia posse discedere: triticum non rapit ventus, nec arborem solidâ radice fundatam procella subvertit. no man entertain any such thought, as if good men and true believers ever revolted finally from the Church: Let no man conceive, saith he, that good men can departed from the Church: the wind blows not away the wheat, neither doth the storm overthrow a tree sound at root; they are like empty chaff which are scattered away with a whirlwind, and weak and rotten trees which are blown down in a tempest. Saint Chrysostome joineth upon the same issue, commenting upon the words of Saint Paul (by whom also we have access by faith unto this grace wherein we stand) thus, He saith well the grace wherein we stand: the phrase is worth the noting; for such indeed is the nature of God's grace, f Chrys. homil. in ep. ad Rom. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it is stable and constant, it hath no end, it knows no period, but proceeds always from lesser to greater matters. Those whom grace maketh to stand and grow continually, cannot fall totally nor finally. Saint Ambrose accordeth with Saint Chrysostome in his observation upon the second Epistle to the Corinthians, chap. 3.3. The words of Saint Paul are, Forasmuch as ye are manifestly declared to be the Epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God, not in tables of stone, but in fleshly tables of the heart. St. a Amo Comment. in 2. Cor. 3.3. Nunc legem veterem pulsat, ●uae p●imum data in lapideis tabulis abolita est, fractis tabulis sub M●nte à Mose: nunc autem lex in animo scribitur, hoc est, in cord, non per calamum, sed per spiritum, quia fides aeterna res est, à spiritu scribitu, ut mane●t. Ambrose his note upon this place is; Here he toucheth upon or striketh at the old Law, which first being given in tables of stone, is abolished, the tables being broken under the Mount by Moses: but now the Law is written in the mind, not with a quill or pen, but by the spirit; because faith is an eternal thing, it is written by the spirit, that it may abide or still continue. Saint Austin and Saint Gregory clearly conclude on our side, by excluding all from the number of Christ's Disciples, and Sons of God, and Saints, whose revolt and apostasy proveth their hypocrisy. Saint b Aug de correp. & great. ● 9 Qui non habent perseve● antiam, cut non ve●è Discipuli Christi, ita nec verè Filii Dei fue●unt, etiam quando esse videbantur. & ita vocabantur. Austin speaketh definitively: Those who have not the gift of perseverance, as they are not truly Christ's Disciples, so neither were they ever truly the Sons of God, no not when they seemed to be so. And Saint c Greg. moral. in Job l. 34. c 13. Aurum quod pravis diaboli persuasio●ibus sterni sicut lutum potuerit, aurum ante oculos Dei nunquam fuit; & qui seduci quandoque non reversuri possunt, qua i●habitam sanctitaté ante oculos hominum videantur amittere, sed eam ante oculos Dei nunquam habucrunt. Gregory is as peremptory: It may, saith he, peradventure trouble a weak Christian, that this Leviathan hath such power that he can trample gold under his feet like dirt; that is, subject unto himself men shining in the brightness of holiness, by defiling them with vices: but we have an answer ready at hand, that the gold, which by wicked persuasions of the Devil can be laid under his feet like dirt, was never gold in the sight of God; and they who may be so seduced that they never return again, may seem to lose the habit of sanctity before the eyes of men, but before the eyes of God they never were endued with any such habit. You see with a little blowing what a clear light the smoking flax in my Text giveth to this Theological verity (viz.) that regenerating grace and justifying faith cannot be utterly lost, or totally extinct. Feel, I beseech you now, what warmth it yields to our cold affections, and sometimes benumbed consciences: and first to our cold affections. Is the ointment of the Spirit so precious, that the least drop of it saveth the life of the soul? Is the least seed of the Word incorruptible? Is the smallest spark of true charity unquenchable? Cannot justifying faith be ever lost; nor the state of grace forfeited? Why then do we not strive for this state? why do we not, with the rich Merchant in the Gospel, sell all that we have to gain this pearl of faith? When we have got it, why do we not more highly value it in ourselves and others? Other pearls and precious stones adorn but the body, or cover some imperfection in it; this beautifieth the soul, and covereth all the scars and deformities therein. Other Jewels, be they never so rich, are but presents for earthly Princes; but with this pearl the King of Heaven is taken, and it is the price of that Kingdom. Other pearls have their estimation from men; but men have their estimation from this pearl. Other Jewels when they are got may be lost, and that very easily; but this Jewel of faith, if it be true and not counterfeit, after it is once gotten can never be lost. All the thoughts of worldly men are employed, all their cares taken up, all their time bestowed, all their means spent in purchasing, or some way procuring unto themselves a fortune (as they term it) as a beneficial office, or an estate of land of inheritance, or lease for term of years or lives; all which are yet subject to a thousand casualties. Why do they not rather look after and labour for the state of grace, which is past all hazard, being assured to us by the hand-writing of God, and the seal of his Spirit? An estate not for term of years, but for eternity; an estate not of land upon earth, but of an inheritance immortal, undefiled, reserved in heaven; an estate which cannot be spoiled or wasted by hostile invasion, nor wrung from us by power, nor won by law, nor mortgaged for debt, nor impaired by public calamity, nor endangered by change of Princes, nor voided by death itself. S. a Chrysost. in c. 5. ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostome his eloquence exspatiateth in this field: A man, saith he, hath received rule glory, and power here, but enjoyeth it not perpetually, but very soon falls from it. For though no man take it from him; death will quite strip him of it. But the gifts of God are not such, or like to the gifts of Princes. For neither man, nor time, nor circumstances of actions, nor reason of state, nor the Devil himself, nay, nor death, can deprive him of them, or put him by them. You see how the smoking flax being blown, kindles the heat of our zeal, and inflameth us on the purchasing the estate of grace by the price of Christ's blood. Feel now (I beseech you) in the second place, what warmth it yields to a benumbed conscience, and a soul frozen in the dregs of sin. That the bruised reed shall not be broken, nor smoking flax be quenched, is a doctrine of singular comfort and use; yet must it be very discreetly handled, and seasonably applied to such and such only as are heavy laden, and bruised with the weight and sense of their sin, and through inward or outward affliction smoke for them: and are, as Arboreus speaketh, extinctioni vicini, near to be utterly quenched through inundation of sorrow. To tell a presumptuous sinner in the height of his pride, and heat of his lust, and top and top gallant of his vain glory, Rectus in Curiâ. that he stands strait in the Court of heaven, is in the state of grace, and can never fall away from it, or become a castaway, is to minister hot potions to a man in a burning fever, which is the ready way to stifle him, and as soon to rid him of his life as of his pain: hot cordials and strong waters are to be given in a languishing fit, and a cold sweat, when the patiented is in danger of swooning. It is the part, saith S. a Aug. de bono persev. c. 22. Dolosi vel imperiti medici est, etiam utile medicamentum sic alligare, ut aut non prosit, aut etiam obsit. Austin, of a deceitful or unskilful Physician or Chirurgeon, to lay a wholesome salve or plaster so on, that it do no good, nay, rather that it do hurt. Having therefore made a most sovereign salve out of the words of my Text for the sores of a wounded conscience, I am now to show you how to use, and when to apply it; viz. in deliquio spiritus, in a spiritual desertion or dereliction. As we sometimes feel in our body's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deliquium animae, a trance and utter failing of the vital spirits; so is there also in the soul of a faithful Christian sometimes deliquium spiritus, an utter fainting and failing in all the motions and operations of grace; when God either to humble him, that he be not proud of his favours, or to make him more earnestly desire, and highly esteem the comforts of the Gospel, withdraweth the spirit from him for a season, during which time of spiritual desertion he lieth as it were in a swoon, feeling no motion of the spirit, as it were the pulse-beating, taking in no breath of life by hearing the Word, nor letting it out by prayer and , void of all sense of faith and life of hope, ready every hour to give up the holy Ghost. In this extremity we are to stay him with flagons, & comfort him with the apples in my Text, and as his fit of despair more & more groweth on him, in this sort and order to minister and give them unto him. 1. When he lamenteth in the bitterness of his soul after this manner: There was a time when the face of God shined upon me, and I saw his blessing upon all that I set my hand unto; but now he hath hid his face from me; and shut up his loving kindness in displeasure; he bloweth upon all the fruits of my labours, and nothing prospereth with me, my estate decays, and my friends fail me, and afflictions and calamities come thick upon me, like a S. Bas. de patientia, conc. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 1.14, 16, 17, 18. waves of the sea, riding one on the neck of the other, or like Jobs messengers, one treading on the heels of the other, and the latter bringing still worse tidings than the former. Apply thou this remedy: Many * Psal. 34.18, 19 Matth 9.12. 1 Tim. 1.15. are the troubles of the righteous, but the Lord delivereth him out of them all: he keepeth all his bones, so that not one of them is broken. 2. If he go on in his mournful ditty, saying; I am fare from being righteous: therefore this comfort belongeth not unto me. Apply thou this salve: The whole need not the Physician, but they that are sick. This is a faithful saying, and by all means worthy to be received, that Christ Jesus came into the world to save sinners. Matth. 9.13. I am not come, saith Christ, to call the righteous, but sinners to repentance. 3. If he reply: Oh but I cannot repent; for I am not able to master mine own corruptions: Vitiis meis impar sum; I cannot shake off the sin that hangeth on so fast. I am like one in the mud, who the more he struggleth with his feet to get out, the deeper he sinketh, and sticketh faster in the mire. Apply this recipe: Yet be of good comfort, because thou delightest in the Law of God touching the inward man: thou strivest against all sin, and because thou canst not get the upper hand of some of thy bosom corruptions, thy life is grievous unto thee. Thou criest with the holy Apostle: Rom. 7.24. O wretched man that I am, who shall deliver me from this body of death? Thou hungerest and thirstest after righteousness: and, Blessed are they which hunger and thirst for righteousness; Matth. 5.6. for they shall be filled. 4. If he sink deeper into the gulf of desperation, and say: I feel no such hunger nor thirst in me. Custom in sin hath drawn a kall over my conscience, and I am not now sensible of any incision. Reach thy hand to him, and support him with this comfort: Be of good cheer (good brother) for it is certain thou hast some sense, because thou art sensible of thy stupidity, and mournest in thy prayers, and art vexed for this thy dulness: and blessed are they that mourn, Matth. 5.4. for they shall be comforted. 5. If he yet sink deeper and lower, crying: Alas, I cannot mourn, my hard heart will not relent, my flinty eyes will not yield a tear for my sins: what hope then for me? Answer him, great; as great as thy sorrow, which is by so much the fuller, because it hath no vent. None grieveth more truly, Hierom. Tom. 1. epist. Mutus & clinguis ne hoc quidem habens, ut rogare possit, hoc magis rogat quod rogare non potest. than he who grieveth because he cannot grieve. A man that is borne dumb, or hath his tongue cut out, when he maketh offer to speak, moving his lips, but is not able to bring forth a word, beggeth after a more effectual manner, even because he cannot utter his prayer by speech, his very dumbness pleads for him; so the sorrow of a penitent sinner, which fain would express itself by tears, but cannot, which rendeth the heart continually, and maketh it evaporate into secret sighs, best expresseth itself to him of whom the Prophet speaketh: Psal. 38.9. Lord, thou knowest all my desires, and my groaning is not hid from thee. 6. If he sink so low, that the pit is ready to shut her mouth over him, and he being now even swallowed up in the gulf of despair, breathe out his last sigh, and roars most fearfully, to the great dis-heartening of all that come about him, saying: I have no touch of remorse, no sense of joy, no apprehension of faith, no comfort of hope; My wounds stink, and are putrefied, and all the balm of Gilead cannot now cure me. The Spirit is utterly extinct in me; and therefore my case desperate. In this extreme fit of despair give him this cordial out of the words of my Text: Hast thou never felt any remorse of conscience in all thy life? Wast thou never pricked in heart at the Sermon of some Peter? Wert thou never ravished with joy, when the general pardon of all thy sins hath been exemplified to thee in the application of the promises of the Gospel, and sealed to thee by the Sacrament? Hast thou never had any sensible token of God's love? I know thou hast, & thou acknowledgest as much in confessing amongst other thy sins thine intolerable ingratitude towards the Lord that bought thee: then be yet of good comfort, the flax yet smoketh, the fire is not clean out; thou hast lost the sense, but not the essence of faith. Thou art cast out of God's favour in thy apprehension, not in truth. Thou art but in a swoon, thy soul is in thee. Thou discernest no sign or motion of life in thee, but others may. Thy conscience will bear thee record, that sometimes thou didst truly believe, and true faith cannot be lost. God's covenant of grace is , his affection is unchangeable, he whom God loveth, he loveth to the end; and he whom God loveth to the end, must needs be saved in the end: and so I end. And thus have I blown the smoking flax in my Text, and you see what light it affordeth to our understanding, and warmth to our consciences: what remaineth but that I pray to God to kindle in us this light, and inflame this heat more and more, to revive the spirit of the humble, to cheer up the drooping looks, and cure the wounded consciences, and heal the broken hearts of them that mourn for their sins, that is, to bear up the bruised and bowed reed that it be not broken, and revive and kindle again the dying lamp, that it be not quite extinguished. So be it, O Father of mercy, for the passion of thy Son, through the Spirit of grace: To whom, three persons and one God, be ascribed all honour, glory, praise, and now and for ever. Amen. THE STILL VOICE. A Sermon preached before the high Commission in his Grace's Chapel at Lambeth, Novemb. 20. 1619. THE THIRD SERMON. MATTH. 12.19. He shall not strive nor cry, neither shall any man hear his voice in the streets. Most REVEREND, etc. IN these words we have set before us in the person of our Saviour an Idea and perfect image of meekness; the characters whereof are three: 1. Calmness in affection, He will not strive. 2. Softness and lowness in speech, He will not cry, etc. 3. Innocency in action, He will not break, etc. 1. Impatience is contentious, He will not strive. 2. Contention is clamorous, He will not cry. 3. Clamour is querulous, No man shall hear his voice in the street. If it be objected that he did strive, and that with such vehemency that he sweat blood: and that he did cry, and that very loud; for as we read (Hebr. 5.7.) he offered up prayers and supplications with strong crying and tears, unto him that was able to save him from death: and that his voice was heard in the streets; when he stood up in the last day, the great day of the Feast, John 7.37. and cried, saying, If any man thirst, let him come unto me and drink: we need not fly to Anselme and Carthusians allegory for the matter, who thus gloss upon the words of my Text: His voice shall not be heard in the streets, that is, in the broad way that leadeth to destruction. Such Delian divers may spare their pains: for the objections are but shallow, and admit of a very facile solution without any forced trope. He will not strive, viz. in revenge, but in love; he will not cry, in anger, but in zeal; neither shall his voice be heard in the street, viz. vox querelae, but doctrinae; no voice of complaint, but of instruction or comfort. So that the three members in this sentence, are like the three strings in a Dulcimer, all Unisons. Wherefore in the handling of this Text, I will strike them all together. Seneca in his books of clemency, Cambden. hist. Reg. Eliz. Seneca l. 1. de clem. Conditum, imò constrictum apud te ferrum, sit summa parsimonia etiam vilissimi sanguinis, humili loco positis litigare, & in rixam procurrere liberius est, leves inter pares ictus sunt, regi quoque vociferatio, verborumque intemperantia, non ex Majestate est. which Queen Elizabeth so highly esteemed, that she gave them the next place to the holy Scriptures, reads a divine Lecture to a Prince in these words: Let thy sword not only be put up in the sheath, but also tied fast in it; be sparing of the meanest and basest blood. It is for men of lower condition to fall into quarrels and strifes, equals may exchange blows one with another without much danger; it standeth not with the Majesty of a Prince to engage himself in any quarrel or fight: because he hath no equal to contend with him: so far ought it to be from a Prince to brawl, or wrangle, that the straining of his voice is unbefitting him upon any occasion whatsoever. What the wise Philosopher prescribeth to a good Prince, the Prophet Esay describeth in our King Messiah, who was so mild in his disposition, that he was never stirred to passion; so gentle in his speech, that he never strained his voice in choler; so innocent in his actions, that he never put forth his strength to hurt any. We read in the book of a 1. Kin. 19.11, 12. Kings, that there was a mighty wind, but God was not in the wind: and after the wind an earthquake, but God was not in the earthquake: and after the earthquake a fire, but God was not in the fire: and after the fire a still small voice, in which God was. There God was in the still voice; but here the Evangelist out of the Prophet informeth us, that there was a small still voice in the Lord our Saviour Jesus Christ. For he strove not, nor cried, nor was his voice heard in the streets. A still small voice naturally produceth no echo. For as a ball laid softly on the ground boundeth not up again; but if it be struck down with a vehement stroke riseth from the ground again and again; so a low and whispering voice, which gently moveth the air, is not returned again by an echo: but a strong and a loud sound, which forcibly smiteth the air, is reverberated from mountains & rocks by a double or triple echo. Yet here a still small voice is returned by an echo. For the words which I have read unto you in S. Matthew are no other than the echo of the voice of the Prophet Esay. As Esay of all the Prophets is most Evangelicall, that is, most plainly delivereth the story of Christ his life and death by way of prediction; so S. Matthew of all the four Evangelists is most Prophetical, that is, allegeth most passages out of the Prophets in his Gospel. None so frequently inserteth testimonies out of the Old Testament into his story as he, which he so pertinently applieth, that in his Gospel every man may discern the truth of that observation of the Ancients (viz.) that the New Testament is vailed in the Old, and the Old is revealed in the New. The Prophets & Evangelists being the organs of the same holy Spirit, like diverse instruments of music playing the same tune, though in different keys. Or rather like opposite looking-glasses, reflecting the same image one upon the other, to wit, the brightness of God his glory, Hebr. 1.2. & the express image of his person. Or like thick & bright clouds on both sides of the Sun, which receiving the beams thereof, & with them an impression of the similitude of that Prince of the celestial lights, reflect the same one upon another, & make as if there were diverse Suns in the sky, which are indeed but pareliis pictures and representations of the self same Sun, Malach. 3.1. Esa. 42.1, 2, 3. the Sun of righteousness. The Prophet Esay pointeth to the Messiah, as it were afar off, saying, Behold the servant of God whom he upholdeth, his Elect, in whom his soul delighteth, upon whom he hath put his spirit, he shall bring forth judgement to the Gentiles; he shall not cry, nor lift up, nor cause his voice to be heard in the streets; a bruised reed shall he not break, and smoking flax shall he not quench, till he bring forth judgement unto truth. The Evangelist viewing Christ near at hand, findeth all those marks in him, by which the Prophet describeth him. Which you shall plainly descry, if you cast back your eye on the story set down a little above my Text. There shall you find Christ stretching out his hand of mercy to a withered hand, and healing it on the Sabbath day, and the Pharisees murmuring at it, and conspiring against him for it. Against whom notwithstanding he made no forcible resistance, nor so much as opened his lips, but giving place to their wrath, leaveth that country; and though he were so ill requited for his good deeds, and miraculous cures, yet he goes about still doing good in all places, healing their sick, curing their blind, lame, and deaf, and withal charging them, that they should not make him known, That it might be fulfilled, saith the Evangelist, etc. That it was fulfilled which God spoke by the Prophet Esay, and how, it will evidently appear, by comparing the predictions of the Prophet with the history of the Evangelist: Behold my servant, saith the Prophet. The son of man came not to be ministered unto, but to minister, Matth. 20.28. Luke 23.35. Mat. 3. ver. ult. Luke 2.32. saith the Evangelist. Mine Elect, saith the Prophet. Christ the chosen of God, saith the Evangelist. In whom I delight, saith the Prophet. In whom I am well pleased, saith the Evangelist. He shall bring judgement to the Gentiles, saith the Prophet. A light to lighten the Gentiles, saith the Evangelist. He shall not strive, saith the Prophet He did not strive, saith the Evangelist; neither here with the Scribes and Pharisees, nor in the garden with them that sought his life; but contrariwise, when St. Peter drew a sword in his defence, Matth. 16.52, 53. and strooke off a servant of the high Priests ear, he rebuked him, saying, Put up thy sword, thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of Angels? but how then shall the Scripture be fulfilled? He shall not cry, Mat. 27.14. Acts 8.32. nor lift up his voice, saith the Prophet. He was silent, and answered not a word, saith the Evangelist, but was led like a sheep to the slaughter, and as a Lamb dumb before the shearer. A bruised reed shall he not break, saith the Prophet. The Evangelist testifieth he did not. For the people which lay maimed and diseased, like bruised reeds upon the ground, he went not over, but raised them up; and the Scribes and Pharisees, whose malice smoked against him, he did not destroy, or extinguish, when he might as easily have done it, as tread out the week of a candle on the ground with his shoe. For he came not to quench, but to kindle; not to destroy, but to save; not to lance, but to plaster; not to revenge, but to reconcile; not to punish, but to suffer; not to break the bruised reed, but to be beaten and bruised with reeds and whips, yea and to be broken also upon the cross. You have heard how this Text is inferred. Now in the second place listen what it inferreth both against the Jew, and for the Christian. 1. It inferreth for the reproof of the Jew, that the first coming of the King Messiah was to be private and silent, without any outward pomp or great noise. 2. For the instruction of Christians, that the members ought to be conformable to the head, and frame their dispositions to his most sweet and gracious temper. 3. For the comfort of all, that the Judge of all flesh is meek, mild, and merciful to all that bow to him, or fall down before him like bruised reeds. First, we have here the character of the true Messiah, and the manner (if I may so speak) of his stealing into the world at his first coming. Wherein judicious Calvin willeth us to observe the difference between the Messiah and other Kings and Princes. They when they ride in progress, send their Harbingers before to take up lodgings, and Marshals to make way, and when they enter any City, it is with great noise and tumult, ringing of Bells, sound of Trumpets, peals of Ordnance, rattling of Spears, clattering of Coaches, and clamours of the People; but our King, the Prince of peace, entered the world in a far different manner. As in the building of the material Temple there was not heard the noise of any tool; so neither in the building of the spiritual Temple, I mean the Temple of Christ's body, and setting it up, was there any noise or sound heard. John 2.21. This privacy of his first entry into the world pleaseth not the carnal Jew, whose thoughts are all upon a temporal Monarch, that should buy out Croesus his wealth, and obscure Solomon in all his royalty, and extend his dominion as fare as the Sun casteth his beams. No Messiah will please him, but such a one as comes in with great state and pomp: yet was Christ his quiet seizing upon his Kingdom most correspondent to the prediction of the Prophet, Psal. 72.6. He shall come down like rain into a fleece of wool, or upon the mown grass, that is, not heard, and most agreeable to his title and kingdom. For what more consentaneous to reason, than that the Prince of peace should enter upon his Kingdom of grace in a quiet and silent manner. Had he come into the world like the two Scipio's, which were termed fulmina belli, with thundering and lightning, or like the Roman Emperors, or the grand Signiors, in the most pompous manner, with greatest ostentation of wealth, and pride of worldly honour, more feared he might have been, but less loved: there had been more state in his coming, but less merit for us; and consequently, less true comfort in it. The note that we are to take from it is, That Christ's Kingdom is not of this World: And the use we are to make of it is, Not to look for great estates, large revenues, or high preferments here; but to be content with a competency of means, not without a liberal allowance, sometimes of afflictions, crosses, and troubles. For delicate members, and such as must be continually wrapped in soft raiment, & that can endure no hardness, sort not well with a head crowned with thorns. By the Law, The feathers of such fowls as had been sacrificed, were cast in locum cinerum, into the place of ashes. What are all the pomps and vanities of this world, but like beautiful feathers? Projiciamus ergo in locum cinerum; Let us therefore strip us of them, and by true mortification cast them into the place of ashes, especially in this time of sorrow and penance, when sackcloth is or should be in fashion for apparel, and ashes for couches. Upon which when God seethe us, he will have compassion on us, and give us beauty for ashes, and the garment of gladness for the spirit of heaviness. 2 Cor. 5.7. Coloss. 3.3, 4. As we are Christians we walk by faith, and not by sight; our life is hid with Christ in God: and when Christ which is our life shall appear, then shall we also appear with him in glory. Secondly, we have here the picture of meekness in the pattern of all perfection, Matth. 21.5. Christ Jesus, drawn to the life for our imitation. What the Prophet Zachary foretell concerning the disposition and gracious temper of the Messiah to come, saying: Tell the daughter of Zion, behold, the King cometh unto thee meek, Zach. 9.9. etc. the same the Evangelist confirmeth through the whole Gospel, by the speeches and silence, actions and passions, life and death of the Lord of life. To begin with his speeches, if ever that Eulogue of the Greek Poet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or the like of the Latin; Vernas afflat ab ore rosas, were verified: if ever the tongue of any dropped honey, and his breath were as sweet and savoury as Roses in the Spring, it was certainly our Redeemers, who is that he spoke, and speaketh always that he is, the Word of God. The Father is as the mouth, the holy Spirit the breath, and Christ the word. Hear, I beseech you, verba Verbi, the words of the Word of life; Come unto me all that are heavy laden, and I will ease you. Son, be of good comfort, thy faith hath made thee whole. I came not to call the righteous, but sinners to repentance. The son of man came not to destroy, but to save. Go in peace, thy sins be forgiven thee. And, Come ye blessed of my Father, possess the Kingdom prepared for you before the foundation of the world was laid, etc. Yea, but these speeches he uttered to penitent sinners, or such as sued to him for favour and mercy; how did he demean himself towards those uncivil and inhuman Samaritans, who denied him lodging? Against whom James and John, the sons of thunder, were so incensed, that they would have called down fire from heaven to destroy them, by the example of Elias. Doth he curse them? doth he upbraid ingratitude, and inhospitality unto them: nay, rather he rebuketh his Disciples, whom zeal and love transported too fare, and by telling them, they knew not of what spirit they were, Luke 9.55. he shown apparently what spirit he was, who when the Scribes and Pharisees laid Sorcery and Necromancy to his charge, saying: Say we not well thou art a Samaritane, and hast a Devil? he delivered them not to the Devil, as they deserved for this their blasphemous slander, nor sharply reproveth them; John 8.49. but mildly answereth, I have not a Devil, but I honour my Father, and ye have dishonoured me. Perhaps he pitied their ignorance, or had respect to the dignity and place of the Scribes and Pharisees, who bore the greatest sway among the people, may some say. But what was there in his own Disciple Judas, that he should grace that damned caitiff, that traitorous servant, that son of perdition, with the title of Friend, when he came to play the most unfriendly and ungrateful part that ever was acted, even to betray his Lord and Master? Friend, wherefore art thou come? Matth. 26.50. dost thou betray the son of man with a kiss? I have spoken of the speeches of our Saviour, let me not pass in silence his meek silence, when he was led as a sheep to the slaughter, and as a lamb before the shearers, so opened he not his mouth. When he was falsely slandered in the Judgement seat, shamefully handled in the Hall, most contumeliously reviled, and cruelly tortured upon the cross. When the Judge of all flesh was condemned, the beauty of Heaven spit upon, the King of glory crowned with thorns, the Maker of the world made a spectacle of misery to the whole world. When his Disciples forsook him, his own Nation accused him, the Judge condemned him, the servants buffeted him, the soldiers deluded him, the people exclaimed against him, the Scribes and Pharisees scoffed at him, the executioners tormented him in all parts of his body. When the Stars were confounded with shame, the Elements troubled, Cypr. de bon. pat. Cùm confunderentur sidera, elementa turbentur, contremiscat terra, nox diem claudat, sol ne Judaeorum facinus aspicere cogatur radios subtrahat, ille non loquitur, nec movetur, nec Majestatem suam sub ipsá saltem morte profitetur; O qualis & quanta est Christi patientia! qui adoratur in coelis, nondum vindicatur in terris. the Earth trembled, the Stones clavae with indignation, the veil of the Temple rend itself, the Heaven mourned in sables, the Sun, that he might not behold such outrage done upon so sacred a person, drew in his beams. He who suffereth all this quatcheth not, stirreth not, nor discovereth his divine Majesty, no not when death approached. When all insensible creatures seemed to be sensible of the injury offered their Maker; he who feeleth all, seemeth to be insensible. For he maketh no resistance at all, and though he were omnipotent, yet his patience overcame his omnipotency, and even to this day restraineth his justice from taking full revenge of them who were the authors of his death, and of those who since crucify again the Lord of life, and trample under their feet the blood of the Covenant, as a profane thing. Whose thoughts are not swallowed up in admiration at this, that he who is adored in heaven, is not yet revenged upon the earth? You see meekness in his passions, behold now this virtue expressed to the life in his life and actions Actions, I say, whether natural or miraculous, so indeed they are usually distinguished; albeit Christ's miraculous actions were natural in him, proceeding from his divine nature: and most of his natural actions, as they are called, proceeding from his humane nature, were in him wonderful and miraculous. For instance, to weep is a most natural action; but to weep in the midst of his triumph, and that for their ruin, who were the cause of all his woe: to shed tears for them, who thirsted after his blood, was after a sort miraculous. Who ever did the like? Indeed we read that Marcellus wept over Syracuse, and Scipio over Carthage, and Titus over Jerusalem, as our Saviour did, but the cause was far different: They shed tears for them whose blood they were to shed; but our Saviour for them who were ready to shed his. Luke 19.41. His bowels earned for them who thought it long till they had pierced his heart with a lance. When the high Priest commanded Paul to be smote on the face, he rebuked him, saying: The Lord shall smite thee thou painted wall: Acts 23 3. but when the Lord himself was smitten by the high Priests servant, he falls not foul upon him, but returns this mild answer: If I have done evil, John 18.23. bear witness of the evil; but if I have done well, why strikest thou me? The servant thinketh much to endure that from the Master, which the Master endures from the servant. The Apostles, on whom the Spirit descended in the likeness of fiery tongues, were often hot, and inflamed with wrath against the enemies of God, and brought down fearful judgements upon them; but our Saviour, on whom the Spirit descended in the likeness of a Dove, never hurt any by word or deed. 2 Kin. 5.27. Matth. 8.2. Luke 4.27. & 17.12. Acts 13.11. Acts 5.5.10. Eliah inflicted leprosy upon Gehazi by miracle. Christ by miracle cleansed diverse lepers. Saint Paul took away sight from Elymas. Christ by miracle restored sight to many. Saint Peter miraculously with a word struck Ananias and Sapphira down dead. Christ by miracle raised many from death, insomuch that his very enemies gave this testimony of him: Mark 7 37. He hath done all well, giving to the lame feet, to the maimed strength, to the dumb speech, to the deaf ears, to the blind sight, to the sick health, to the dead life, to the living everlasting joy and comfort. I have proposed unto you a notable example, shall I need to put to spurs of art to prick on your desires to follow it? the example is our Saviour, and the virtue exemplified in him meekness. How excellent must the picture be which is set in so rich a frame? such a virtue were to be imitated in any person; such a person to be imitated in any virtue: how much more such a virtue in such a person? It is hard to say, whether ought to be the stronger motive unto us to follow meekness, either because it is the prince of virtues, or the virtue of our Prince, whose style is Princeps pacis. Where the prince is the Prince of peace, and the kingdom the Kingdom of grace, and the law the Law of love, they must certainly be of a mild and loving disposition that are capable of preferment in it. If the Spirit be an ointment, as S. a 1. John 2.20. But you have an ointment from the Holy One, and you know all things. John calleth it, it must needs supple. If grace be a dew, it cannot but moisten and soften the heart, and make it like Gedeons' fleece, Judges 6.37. which was full of moisture when all the ground about it was dry. What can be said more in the commendation of any virtue than meekness; and of it, than this, that God commandeth it in his Word, Christ patterneth it in his life and death, the holy Spirit produceth it in our hearts, our very nature inclineth us to it, and our condition requireth it of us? No virtue so generally commended as meekness. Fellow after righteousness, 1 Tim. 6.11. godliness, faith, love, patience, meekness, be no brawler, Tit. 3.2. but gentle, showing all meekness to all men. Walk worthy of the vocation whereunto you are called, with all lowliness and meekness, with long-suffering, forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace. James 3.17, 18. The wisdom that is from above, is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, and the fruit of righteousness is sown in peace of them that make peace. No fruit of the spirit so sweet and pleasant as this: as on the contrary, no fruit of the flesh so tart and bitter as jealousy and wrath, which God curseth by the mouth of b Genes 40.7. Cursed be their anger, for it was fierce, and their rage, for it was cruel. Jacob; but blesseth meekness by the mouth of our Saviour, Matth. 5.5. Blessed are the meek, for they shall inherit the earth. The earth was cursed before it brought forth thorns, and thistles, and briers, which are good for nothing but to be burned. Wherefore let us hearken to the counsel of St. c Cypr. de zelo & b●●ore Evellamus spinas de cordibus, ut d●●minicum semen nos fertili fruge locupletet. Cyprian: Let us weed out of our souls envy, wrath, and jealousy, and other stinging and pricking passions. And of the Apostle: Let no root of d Heb. 12.15. Looking diligently,— lest any root of bitterness springing up trouble you. bitterness remain in us, that we may receive with meekness the engrafted Word, which is able to save our souls, James 1.21. Our carnal lusts are like so many serpents, and of all, wrath is the most fiery, which will set all in a combustion, if it be not either quenched by the tears of repentance, or slacked by the infusion of divine grace, especially the grace of meekness, which in the heart is tenderness, in the disposition softness, in the affections temper, in the mind calmness, in the carriage sweetness. Aristotle briefly defineth it, Rhet. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Bridle of wrath; which because it is a passion of all other most headstrong, it requireth both a strong curb, and a skilful rider, for whose direction the Spirit of God in holy Scripture hath set down diverse rules. The first rule is, not to be suddenly or easily provoked. This is laid down for us by the Apostle St. James, Let every man be swift to hear, James 1.19. slow to speak, slow to wrath. To follow this rule, it will be behooveful according to the advice of a Hyper. citat. à Lips. Comment. in Sen. de clem. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Hyperides, to prevent the occasion of quarrels, and stop the passages of wrongs, to nip the seeds of discords, because if anger take root, like an inveterate disease, it will hardly be cured. b Senec. l. 1. de clem. In primis finibus hostis arcendus est; nam cum portis se intulit, modum à captivis non capit. Seneca strikes the same note, though on a different string: Above all things, saith he, keep the enemy from entering the City: for if he once thrust his head into the gate, he will give thee the law, and not take it from thee. Ovid giveth it as a character of a gracious Prince, to be tardus ad iram; Slow to wrath. Certainly, it is no strong piece that will suddenly be out of frame: the bone was never well set, that easily slips out of joint. A man full of juice and sap of grace is like green wood, which is long before it be kindled: they who easily take fire, seem rather to be anointed with brimstone, than the sweet ointment of the spirit above mentioned. The second rule is, to tolerate some infirmities in others, as likewise others tolerate us in many things: for, as St. Austin speaketh; Toleramus, & toleramur, we tolerate, and are tolerated ourselves: James 3.2. Galat. 6.2. because all offend in many things, and many in all. This rule is laid down by St. Paul; Be are ye one another's burdens, and so fulfil the law of Christ: in which words he enjoineth us not only to bear light injuries, but those that are grievous and burdensome; and the more burdens we bear in this kind, the less we have upon our own conscience. How can we expect that Christ should put his shoulders to our crosses, if we withdraw our neck from his yoke? The third rule is, to consider the nature of our brother's temptation, and accordingly to deal with him. This is laid down by the Apostle: Galat. 6.1. If any man be overtaken in a fault, restore such an one in the spirit of meekness, considering thyself, lest thou also be tempted. Abraham lied to Abimelech, Peter denied his Master, Job uttereth speeches of impatience, Paul answereth very smartly to Ananias; The Lord smite thee thou painted wall: Acts 23.3. but this they did either transported in passion, or upon great provocation, or out of fear, to save their lives. The greater the temptation is, and the more forcible the assault of Satan upon the frailty of our nature, the less the sin is, or at least more pardonable. This sole consideration moved Saint Cyprian to take pity on some of them, that in time of persecution denied their Master, and were therefore deservedly excommunicated, whom he thus bringeth in pleading for themselves, not with tears, but with drops of blood falling from their tortured members: * C●pr. de lapsis. Manabat proffetib●s sanguis. & pro lachrymis c●●ot sem●●stulatis viscetib●● deflueb●t, st●tit mens stabilis, & fide fortis, & cum torq●entibus p●●nis ●mmobilis d●● anima lactata est, sed cum du●●ssimi Judicis recrudescente saevituâ ●am fatigatum corpus, nunc flagella scinderent, nunc contunderent fustes, etc. caro nos in colluctatione destruit. For a long time, say they, our resolution remained firm, and our faith strong, and we held out the fight against our tormenting pains: but when the malice and cruelty of the Judge was exasperated against us, and our savage tormentors fell afresh upon our wearied and worn-out body, sometimes tearing it with whips, sometimes bruising it with clubs, sometimes stretching it upon the rack, sometimes scorching it with fire, our flesh forsook us in the conflict, the weakness of our bowels gave place, and our body, not our soul, was in the end overcome with the violence of pain. Beloved, you were never yet brought to the fiery trial, that you might know how fare the extremity of torment might work and prevail upon the infirmity of your flesh: thank God for it, and judge charitably of them, whose faith and constancy shone not so clearly in the midst of the fire, but that they might be compared to the smoking flax in the Verse following my Text. The fourth rule is, to admonish before we punish, and give warning before we strike. This is laid down by a Deut. 12.10. Moses: When thou comest nigh to a City to besiege it, first offer conditions of peace to it. This course God hath most strictly kept, sending Noah to the old World, Moses and Aaron to Egypt, Lot to Sodom, Obadiah to Edom, Jonah to Nineveh, the old Prophets and Christ himself to Jerusalem, that they might prevent God's judgements, by repenting them of their sin; as the Ninevites had the grace to do, who had certainly been destroyed, if destruction had not been threatened them by the Prophet. Whereat Saint Chrysostome standeth amazed, and in the end breaks out into this passionate exclamation: O new and admirable thing! the denunciation of death brought forth life; the prophecy of the overthrow overthrew the prophecy; the sentence of destruction made a nullity in the sentence. And if Jerusalem had known the things that belonged to her peace, even in that day in which our Saviour foreshowed her fatal doom, his prophecy had fell, and the City had stood. For therefore God and man threaten to inflict severe punishment, that they may not inflict what they threaten; as b Phillip ●ct. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philostrates and c Nazian epist. 194. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianzen observe. The fifth rule is, first to use fair and gentle means before we take a more severe course. This is laid down by the Apostle (1 Corinth. 4.21.) What will you? shall I come unto you with a rod, or in love, and the spirit of meekness? You see the soft drops of rain pierce the hardest stones, and the warm blood of a Goat dissolveth the Adamant. Nature seemeth to prescribe this method, which always sendeth a flash of lightning before we hear a clap of thunder; Et afflatur omne, priusquam percutitur: And nothing is struck, which is not blasted before. And Art also doth the like: Ovid. Met. l. 1. Cuncta priùs tentanda, sed immedicabile vulnus Ense recidendum est, ne pars sincera trahatur. Si frustra molliora cesserint, Seneca l. 1. de ir●. ferit venam. For Physicians first minister weak and gentle potions, and as the disease groweth, apply stronger medicines. And good Surgeons, Homer. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. like Machaon in Homer, first lay plasters and poultices to wounds and swellings, and never lance or burn the part till the sore fester, and other parts be in danger: whom good Magistrates ought to imitate, and never to use violent and compulsive remedies, but when they are compelled thereunto; nor to take extreme courses, Senec. l. 1. de ira. Ultima supplicia motibus ultimis parat, ut nemo pereat, nisi quem perire etiam pereuntis intersit. but when the malady is extreme. Desperate remedies are never good, but when no other can be had: for they that are of a great spirit, if they be well given, will not; if they be ill, cannot be amended by such means. They resemble Jet, which burneth in water, but is quenched with oil: or the c Plin. nat. hist. l. 31. c. 7. Uno digito mobilis, idem si toto corpore impellitur resistens, ita ratio est libra menti. Colossus at Tarentum, which you may move with your finger, but cannot wag, if you put your whole strength to it. As for those that are of a weaker spirit, and are easily daunted, harsh courses will do them more hurt than good: for they resemble tender plants, which die if they are touched with a d Rustici frondibus teneris non putant adhibendam falcem, quia reformidare ferrum videntur, & cicatricem nondum pati posse. knife or iron instrument. The sixth rule is, to sweeten the sharpest censures with mild speeches. This rule is delivered by Lactantius, in these words: Circumlinere poculum coelestis sapientiae melle, when we minister a wholesome, but bitter potion, to anoint the side of the cup with honey: when we give the patiented a loathsome pill, to lap it in sugar. The manner whereof the Spirit showeth us in diverse letters sent to the Churches of e Apoc. 2.3. Asia. First, we are to profess the good will we bear to the party, and make it known unto him, that whatsoever we do, we do it in love. f Apoc. 3.19. I rebuke and chasten as many as I love. Secondly, to acknowledge their good parts, if they have any: g Apoc. 2.2, 4. I know thy works, and thy labour, and thy patience, and how thou canst not bear them that are evil: nevertheless I have somewhat against thee, because thou hast left thy first love. Thirdly, to give them some good advice and counsel with our reproof: h Apoc. 3.18. I counsel thee to buy of me gold tried in the fire, that thou mayst be rich; and white raiment, that thou mayst be clothed, and that the shame of thy nakedness may not appear, and to anoint thine eyes with eyesalve, that thou mayst see. Lastly, to promise them favour upon any token of amendment: i Apoc. 3.20. Be zealous therefore and repent: behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. Some there are who like best a resolute Chirurgeon, who, be the patiented never so impatient, will do his duty, and quickly put him out of his pain; though in the mean time he putteth the party to most intolerable torture. Give me a tender-hearted Chirurgeon, who being to set an arm or leg that is out of joint, handleth it so gently, that the patiented scant feeleth when the bone falleth in. Thus Nathan the Prophet handled King David, 2 Sam. 12.3, 4, 5, 6, 7. and by telling him first a parable of a poor man that had but one lamb, etc. and afterwards applying it unexpectedly to the King himself ere he was ware, as it were set not his body, but his soul in joint. The seventh rule is, to keep the execution of justice within certain bounds, set by equity and mercy. This rule is laid down by the Prophet Micah: He hath showed thee, O man, what is good, Micah 6.8. and what the Lord requireth of thee, to do justice, and to love mercy: and by Solomon; Eccles. 7.16. Be not just overmuch. Cut not too deep, nor lance too fare; Ne excedat medicina modum. It is better to leave some flesh a little tainted, than cut away any that is sound. It is more agreeable to God's proceed to save a whole City for ten righteous men's sake, than after the manner of the Romans, when there was a mutiny in the Camp, to pay the tithe to justice, by executing every tenth man through the whole Army. For as Germanicus cried out in Tacitus, Tacit. annal. l. 1. Non medicina ista est, sed clades. when he saw a great number of soldiers put to the sword for raising up sedition in the Army: Stay your hand, this is not an execution, but a slaughter; not a remedy, but a plague; not severity of justice, but extremity of cruelty. For which Theodosius the Emperor was justly excommunicated by St. Ambrose, and Aegyptus sharply censured by the Poet: Ovid. l. 1. de Pont. Eleg 9 — qui caede nocentum Se nimis ulciscens extitit ipse nocens. And Scylla was proscribed by the Historians and Poets of his time to all ages, because he was not content with the punishment of sixty thousand in Rome, who were executed with most exquisite torments; but entering afterwards into Praeneste, there left not a man alive: and else where also his cruelty raging in the end, as Lucan observeth, he let out the corrupt blood; but when there was in a manner no other blood left in the whole body of the Commonwealth: Lucan. de bell. ci. l. 1. — periere nocentes, Sed cum jam soli poterant superesse nocentes. What was this else, Sabast. conjur. Ca●il. Vasta●e civitatem, non sana●e. than as Sallust speaketh, to exhaust a city, not to purge it? I am not against the cutting off a rotten member, to preserve the whole body. I know the sword is the only cure of an incurable wound, which yet hath no place, when there is no sound part in the whole body. a Bodin. de rep. l 3. c 7. Et si salutare est putre membrum ad universi corporis salutem urere, aut secare, non propterea si omnia membra extabuerint, a●t gang●ena inficiantu● sectionibus erit aut ustionibus utendum. Bodine speaketh pertinently to this purpose: It doth not follow, that because it is good Surgery sometimes to burn out rotten flesh, or cut off a member to save the whole, that therefore if a gangrene overspread the whole, we are to apply a Razor or Cupping-glass. b Sen. de●●em. Poena ad paucos, metus ad omnes perveniat. Seneca better adviseth: Let the clap fright all, the thunderbolt strike but a few. For as c Cassex Jan. Grat. not in Tac. Principi non minus turpia multa supplicia, quàm medico funera. Cassiodore noteth, It is as great a shame for a Magistrate, as for a Physician, to have many dye under his hand. Choose therefore the fattest of the beasts for sacrifice, that is, make the chief authors and ringleaders in any sedition or riot a sinne-offering for the rest, and an example unto all. This moderation Tully used in repressing the conspiracy of d Sallust. in conjur Catil. Catiline: e Quintus Curtius de gest. Alex. Alexander in punishing the rebellion of the Articinae: Scipio in disciplinating his Army, as if they had all read that divine sentence of f Senec. l. 1. de clem. Divina potentia est gre●aum ac publice servare, multos occidere, & indiscretos, incendii & ruinae potentia est. Seneca, To kill men pell mel, and murder multitudes together, is liker a ruin of a house, or the devouring of a common fire, than a moderate execution of justice: but on the contrary, To save whole multitudes of men, and that together from death and destruction, is an eminent work of the divine power. The eighth rule is, to be touched with a g Rom. 12.15. fellow-feeling of another's misery. This is laid down by S. Paul: h Colos. 3.12. Weep with them that weep, put on the bowels of mercy, kindness, and meekness. A good Magistrate should not be like the iron instruments of Chirurgeons, that have no sense at all of the intolerable pain which they cause in the part pricked or lanced; but like Zaleuchus, who put out one eye of his own, when he sentenced his son according to law to lose both his eyes. It should be a cut in their heart to cut deep into any member of Christ Jesus. Why hath God given us soft hearts, but to melt into compassion? why moist eyes, but to shed tears, as well for others grievous affliction, as our own sins? Tears, saith the Poet, are the most sensible, and best sensible parts we have; Nostri pars optima sensus: and they that have sap of grace in them are fullest of them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eras. Adag. If Augustus never pronounced a capital sentence, without fetching a deep sigh: If Marcellus wept before he set fire to Syracuse: Valer. Max. Ante fuas lachrymas quàm ipsorum sanguinem effudit. If Scipio professed in an Oration to his Soldiers, that he drew a sword through his own bowels, when he put thirty of them to death, to expiate the trespass of eight thousand: Nay, if God himself, who is void of all passion, is yet full of compassion; At que dolet quoties cogitur esse ferox: If he never pronounce the dreadful sentence of destruction against any City or Country, without great regret and seeming reluctation, Hos. 11.8. How shall I give thee up, O Ephraim? How shall I deliver thee, O Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? My heart is turned within me, my repentings are kindled together. Vers. 9 I will not execute the fierceness of mine anger;— for I am God, and not man, etc. Beloved brethren, how should we be affected, when any of his children, our brethren, are like to be ruined by our sentence? How loath should we be to draw blood one from another, who are members one of another, and fellow-members of Christ Jesus? Were Christ again upon earth, could you see him stripped stark naked, and flayed with whips, and pierced with nails, and racked on the cross, and not be pricked at heart with compunction, and wounded deeply with compassion? And doth he not assure us, that whatsoever is done, be it good or bad, to any of his little ones, Matth. 10.42. Acts 9.4. is done unto him? Saul, Saul, why persecutest thou me? Therefore never look that he will have mercy on you in heaven, if you have no compassion on him here, calling for food in his starved, sighing for home in his banished, groaning for ease in his burdened, mourning for liberty in his imprisoned, crying for pity in his grievously afflicted and tortured members. I have applied this Text to instruction and correction: now a word of comfort from this, that the Judge of all flesh is so meek, as hath been showed. When Benhadad the King of Syria was discomfited, and utterly overthrown by the King of Israel, according to the advice of his servants, who told him that the Kings of Israel were merciful, 1 Kings 20.31, 32, 34. he sent them clothed with sackcloth, with ropes upon their heads, to entreat for peace: now when the King of Israel saw their submission, he made a covenant of peace with them. Better advice I cannot give you, than to put in practice what they did: when you are overtaken with God's judgements, and affrighted with hell torments, cast yourselves down to the ground before him, and pour out your souls with a shower of tears, and put ropes upon your heads, that is, acknowledge what you have deserved for your sins, and sue day and night for pardon, and in the end you shall find by your own experience, that he that is over all is rich in mercy unto all that call upon him. Rom. 10.12. For he will not only raise you up, and set you upon your feet, and pull the rope off your necks, Cant. 1.11. but will farther deck you with golden chains of spiritual graces linked together: he will make you borders of gold with studs of silver. Nay, as when Tygranes threw first his crown, and after himself down at the feet of Pompey, that noble Commander, as Xiphiline writeth, Xiph. in compend. Dion. taking pity on him, put his Diadem again with his own hands upon his head, and after took him by the hand, raised him from the ground, and set him in a chair of state by him: So the great Commander of heaven and earth, when he seethe your unfeigned humility, and lowest submission to him, will raise you up, put a crown of glory upon your head, and set you in a throne of majesty on his right hand, to sit with him in judgement upon the twelve Tribes of Israel. So be it. To God the Father, etc. THE LAMB TURNED LION. A Sermon preached in his Grace's Chapel at Lambeth, Decemb. 6. Anno Dom. 1619. before his Majesty's high Commissioners there assembled. THE FOURTH SERMON. MATTH. 12.20. Till he send forth judgement unto victory. Most REVEREND, etc. THe words of Gedeon to the Ephraimites, Judges 8.2. (Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer?) may not unfitly be applied to the written Word of God in comparison of other books. Is not the gleaning of Scripture better than the vintage of all secular learning? Hierom. ad rustic. Eloquentiae torcularia non verborum pampinis, sed sensuum quasi uvarum expressionibus redundarent. For in these the presses of eloquence abound with leaves of words, and luxuriant stems of extravagant wit; but in it with spiritual senses and divine sentences, as it were the juice and blood of the ripest grapes of the Vine of Engeddi. It is a point of wisdom in man, who hath but little, to make it go as fare as he can; and so thriftily instill it in his works, as Nature doth her influences in simples, a great quantity whereof is often distilled to extract one drop of pure quintessence: whereas on the contrary, no plant of Paradise, no branch of a plant, no flower of a branch, no leaf of a flower, but affordeth great plenty of the water of life, more precious than any quintessence that Art can force out of Nature. The finers of gold, Chrysost. tom. 5. homil. 37. as golden mouth St. Chrysostome teacheth us, deal not only with wedges, ingots, and massy pieces of gold, but with the smallest portions thereof. And the Apothecaries make singular use in diverse confections even of the dust of gold. When Alexander the great managed his affairs in Judea, those whom he employed to gather the most precious oil of a Plin. l. 12. nat. hist. c. 25. Succus è plaga manat, quem Opobalsamum vocant, suavitatis eximiae, sed tenui gutta, Alexandro magnores ibi gerente, toto dic aestivo unam concham impleri justum erat. Opobalsamum, thought a whole Summer's day well spent in filling a small shell, taking it as it fell drop by drop from the twig. And if a skilful Jeweller will not grind out a small spot, or cloud out of a rich stone, though it somewhat dim the bright lustre thereof, because the substance is so precious; shall we lose, or slightly pass by any jota, or tittle of the Book of God, which shall outlast the large volumes of the heavens? for * Mat. 5.18. heaven & earth shall pass away, but no one jota or tittle of the Word of God shall pass. The Jewish Rabines say, that great mountains hang upon the smallest Jods in the Bible. And St. b Chrys. in Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostome will not endure a devout Christian to let go any syllable in the Scripture, no nor prick, or point without observation. Surely, if God so carefully preserve the smallest parcels of Scripture, he would have us religiously observe them. Else if we content ourselves with a general handling of the Word of life, how shall we satisfy the Apostles precept of rightly dividing the Word of God? * 2. Tim. 2.15. Show thyself a workman, that needeth not to be ashamed, rightly dividing the Word of truth. The word in the original is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dichotomizing, (the Apostle tieth no man to a precise Ramisticall method;) yet is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rightly cutting, or dividing the Word of truth, which cannot be done, if any sensible part be omitted, be it but a conjunctive particle, as this Till in my Text, which standeth like an hinge in the midst of the sentence, turning the meaning diverse ways. If it hath reference to the death and resurrection of our Saviour, as Cajetan & Avendanus conceive it hath, (in which he brought forth judgement unto victory, by condemning the world, & conquering both death & hell) than the meaning of the whole is this, He shall not strive nor cry, etc. he shall not offer any violence to his enemies by word or deed, although he could as easily destroy them as a man may break a reed already bruised, or tread out the smoking week of a light ready to go out of itself, yet he will not use this power, but contrariwise carry himself most meekly towards them, and by his mildness and patience both condemn their fury, and conquer their obstinacy. If it look farther forward to the destruction of the City and Temple, and the overthrow of the whole Jewish Nation, as Theophylact and Musculus imagine, expounding Till he bring forth judgement unto victory, till he execute judgement upon them that judged him, and fully be revenged of them by the sword of the Romans; then the meaning of the whole is, He shall not break the bruised reed of the Jewish Nation, till by the victory of the Romans he shall execute judgement upon that Nation; nor shall he quench the smoking flax of the aaronical Priesthood, till forty veeres after his death the City of Jerusalem shall be sacked, and the Temple burned down to the ground, and by the propagation of the Gospel, and prevailing thereof in all places, the dim light of the Ceremonial Law be quite extinguished. But if the word Until carry us so fare as the last Judgement, to which St. Jerome, St. Hilary, c Guilliand. comment in Mat. Qui diebus carnis suae visus est humilis & benignus doctor, aderit aliquando Jude●, & utetur potentiá absolutâ, & damnavit hostes suos. Guilliandus, and many other learned Expositors refer it, than the whole beareth this tune: See you Jesus now in the form of a servant, how humble and meek he is, so fare from killing and subduing his bloodthirsty enemies by forcible means, that he will not strive with them; so fare from lifting up his hand against them, that he will not lift up his voice, He will not cry, nor shall his voice be heard in the streets complaining against them; so fare from wounding the spirit, Cic. Catil. prim. Quos ferro vulnerare oportebat, nondum voce vulnerat. or hurting the bodies of any men, that he will not break a bruised reed, nor quench the smoking flax. The time shall come, when you shall see this meek Lamb turned into a fierce Lion: He who cried not upon earth, shall thunder from heaven: He who came now to suffer in meekness, shall hereafter come in power to conquer: He who came in humility to be judged, shall come in Majesty to judge both quick and dead: He who came by water and blood; by water to wash our sins, and by blood, to quench the fire of his Father's wrath, shall one day come in flaming fire, to render vengeance to all that believe not the Gospel: He who in all his life never broke a bruised reed, a Beza in Mat. c. 12. Tum rebellia corda confringet, non jam clemens & humilis, sed severus, & majestate verendus. shall after his death and resurrection, when he cometh to Judgement, if not before, rule the Nations with a rod of Iron, and break them in pieces like a potter's vessel: He who here never quenched the smoking flax, he shall hereafter put out the greater lights of the world: He shall darken the Sun, and turn the Moon into blood, and shake the powers of heaven, and foundations of the earth, and the hearts of men, and behold, he cometh with the clouds, and all eyes shall see him, Apoc. 1.7. even they that nailed him to the Cross and pierced him; and all kindreds of the earth shall mourn before him, Yea and Amen: then he shall bring or send forth judgement unto victory. He brought forth judgement in his life, by preaching the Gospel in his own person, and he sent it forth after his death, by the ministry of his Apostles, and doth still by propagating the Church: but he bringeth not forth judgement unto victory in the Evangelists phrase; because this his judgement is much oppressed, the light of his truth smothered, the pure doctrine of the Gospel suppressed, the greater part of the Kings of the earth, and Potentates of this world refusing to submit their sceptre to his Cross, and saying, as it is in St. Luke's Gospel, Luke 17.14. We will not have this man to reign over us: but when the son of man shall display his banner in the clouds, and the winds shall have breathed out their last gasps, and the sea and the waters shall roar; when heaven and earth shall make one great bonfire, when the stage of this world shall be removed, and all the actors in it shall put off their feigned persons and guises, and appear in their own likeness; when the man of sin, 2 Thes. 2.3, 8. that exalteth himself above all that is called God, shall be fully revealed, and after consumed with the spirit of Christ's mouth, and be destroyed by the brightness of his coming: then he shall suddenly confound the rest of his enemies, Atheists, Hypocrites, Jews, Turks, Idolatrous Gentiles and Heretics, and break the necks of all that stubbornly resist him, and then the truth shall universally prevail, and victoriously triumph. All this variety of descant which you hear, is but upon two notes, a higher and a lower, the humility and the majesty, the infirmity and the power, the obscurity and the glory, the mildness and the severity of our Lord and Saviour; his humility upon earth, his majesty in heaven; his infirmities in the days of his flesh, and his power since he sitteth at the right hand of his Father; the obscurity and privacy of his first coming, and solemnity of his second: his mildness and clemency during the time of grace and mercy, and his wrath and severity at the day of Judgement and Vengeance. Ecce, tibiâ cecinimus vobis; Behold, out of this Scripture, I have piped unto you, recording the pleasing notes of our Redeemers mildness and mercy, who never broke the bruised reed, nor quenched the smoking flax: now I am to mourn unto you, sounding out the doleful notes of his justice and severity, which shall one day bring forth judgement unto victory. But before I set to the sad tune, pricked before me in the rules of my Text, I am to entreat you to listen a while till I shall have declared unto you the harmony of the Prophet Esay, and the Evangelist S. Matthew; the rather because there seemeth some dissonancy and jar between them. For in Esay we read, Esay 42.3. He shall bring forth judgement unto truth, that is, give sentence according to truth; but in St. Matthew, He shall send forth judgement unto victory, which importeth somewhat more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (viz.) that the judgement he shall send forth, viam inveniet aut faciet, shall either find way or force it, take place or make place, no man or devil being able to withstand it. Besides this discord in their notes, there is a sweet strain in the Prophet (he shall not fail, Verse. 4. nor be discouraged, till he have set judgement on the earth) left out in the Evangelist. To the first exception the Jesuit Maldonat saith, that the Syriack word signifieth both truth and victory, and that Saint Matthew wrote not in pure Hebrew, but in the Hebrew then currant, which was somewhat alloyed and embased with other languages; which if it were granted unto him, as it is not by those who defend that the Greek in the New Testament is the original, yet the breach is not fully made up. For still the original Hebrew in Esay, and the Greek in Saint Matthew, which hath been ever held authentical, are at odds: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew signifying truth, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek signifying victory, and not truth. I grant the truth of Christ is most victorious, and hath subdued all the false gods of the Heathen, as the Ark laid Dagon on his face, and the rod of Aaron devoured all the rods of the Magicians: yet truth and victory are not all one. A weak Judge may bring forth judgement unto truth, yet not unto victory; as on the contrary a potent and corrupt Judge may bring forth judgement unto victory, yet not unto truth. Tully in a bad cause prevailed against Oppianicus, by casting dust in the Judge's eyes. And Aeschines prevailed not against Ctesiphon in a good cause. Right is often overcome by might, and sometimes by the sleight of a cunning Advocate for the false part. To the second objection Beza answereth, that these words, that he will not fail, nor be discouraged, till he hath set judgement on the earth, were anciently in St. Matthew, but of late, through the carelessness of some transcriber, from whose copy ours were drawn, are left out. But sith this Verse is wanting in all the copies of Saint Matthew now extant, neither can Beza bring good proof of any one in which this Verse was ever found, it is not safe to lay any such imputation upon the first transcribers of St. Matthewes Gospel, whereby a gap may be opened to Infidels and Heretics to cavil at the impeachable authority of the holy Scriptures in the original languages. A safe and easy way to wind out of these perplexed difficulties, is to acknowledge, that the Evangelist, who wrote by the same spirit wherewith the Prophet Esay was inspired, tied nor himself precisely to the Prophet's words; but fitteth the Prophet's sense to his own purpose, and what the Prophet delivered in two Verses, he contracteth into one. For what is he shall bring forth judgement unto truth, and he shall not faint nor be discouraged, till he hath done it; but that he shall do it effectually and powerfully? and what is that but he shall send forth judgement unto victory? He shall send forth. Cal. in Mat. 1. Hoc verbum educere quo utitur Propheta, significat officium Christi esse Regnum Dei, quod tum inclusum erat in angulo Judeae propagare in totum orbem. This phrase reacheth forth unto us a twofold observation; the first touching the extent, the second touching the freedom of this judgement here spoken of. By judgement is here meant the Kingdom of Christ, which must not be confined to Jury, nor bounded within the pale of Palestine: but he sent forth, that is, propagated and spread over the whole world, according to the prophecy of the Psalmist, a Psal. 110.2. The Lord shall send a rod of thy strength out of Zion: be thou ruler in the midst of thine enemies. Whilst our Saviour lived upon earth, the sovereign balsamum of wounded mankind yielding a savour of life unto life, was kept as it were in a narrow box; but at our Saviour's death the box was broken, and this precious ointment poured out, and the whole world filled with the smell thereof. This doctrine touching the naturalising (if I may so speak) of the Gentiles into the spiritual Commonwealth of Israel, was employed in the Metaphor of the Rose of the field; Cantic. 2.1. I am the Rose of the field (Christ is not a garden flower, for few to see, and fewer to smell unto; but a Rose of the field, for all to gather that have a hand of faith to touch him): but it was unfolded at large to Saint Peter in a vision of a sheet let down from Heaven, knit at four corners, Acts 10.11, 12. in which were all manner of four footed beasts of the earth, and wild beasts, and creeping things, etc. The four corners of the sheet signified the four parts of the world, all sorts of living creatures, all sorts of men, of all kindreds, nations, and languages. The sheet in which they were all wrapped is the Church militant. In the end of the vision the vessel was received up again into heaven, Acts 10.16. to show, that in the end of the world the whole Church militant shall be transported into heaven, and become triumphant. St. b Orig. comment. in Cant. homil. 1. Quemadmodum in Evangelio mulier illa quae sanguine fluebat, archi Synagogae filiam curatione praevenit; sic Aethiopissa, id est, Gentium Ecclesia, Israel aegrotante sanata est. Origen representeth this truth most clearly unto us through the mirror of an allegory; Though (saith he) the found of the Gospel came later unto the Gentiles, yet the Gentiles prevented the Jews in giving credit to it, and were justified before them; as the woman in the Gospel, that was sick of a bloody issue, was healed before the Ruler's daughter. The daughter of the Ruler of the Synagogue, was a type of the Jewish Synagogue; the woman that was in a long consumption by reason of her continual flux of blood, was an emblem of the people of the Gentiles, lying more than twelve ages sick of a bloody issue, weltering in her natural filth and blood. Now, as Christ, going to cure the Ruler's daughter, was touched by the Canaanitish woman sick of a bloody issue, and she by that touch was cured; so though Christ came first to heal the Synagogue, yet the Gentile Church touching the hem of his garment by faith, is first healed and saved. The phrase of sending forth judgement, expresseth our Saviour's readiness in opening the treasures of heavenly wisdom, and unfolding the mysteries of eternal salvation; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till he shooteth out, casteth out, or sendeth forth judgement of his own accord, as a tree doth his fruit, or the Sun his beams. Matth. 12.35. A good man bringeth forth out of the treasure of his heart good things. Matth. 2.11. The Sages opened their treasures, and every Scribe which is instructed unto the Kingdom of heaven, is like unto a man that is an householder, which bringeth forth out of his treasures things new and old. I have not hid thy righteousness within my heart, Psal. 40.10. saith David in the person of Christ, I have declared thy faithfulness and thy salvation: I have not concealed thy loving kindness and thy truth from the great congregation. Ver. 9 I have preached righteousness in the great assembly, I have not refrained my lips, O Lord, thou knowest. And according to this foregoing type, how ready the truth himself was to publish the Gospel of the Kingdom, appeareth by his taking all occasions from every ordinary occurrent, to instruct his Disciples in points of heavenly wisdom; as from a draught of fish to admonish them of fishing for souls: from Wellwater, to treat of the water of life: from barley loaves, to exhort them to labour for the food that perisheth not: from burying the dead, to reprove those that are dead in sin: from curing the blind in body, to rebuke the spiritual blindness of the Scribes and Pharisees: from a question concerning the material Temple, to foretell the dissolution of the temple of his body, and raising it up again in three days. To conceal any needful, especially saving truth, is to bury the gold of Ophir, and thereby deprive not only others, but ourselves also of the benefit and use thereof. Wherefore St. c August l. 12. confess. Veritas nec mea, nec tu●, nec illius est, sed omnium nostrûm quos ad ejus communionem publicè vocas, admonens nos ut nolimus eam habere privatam, ne privemut ea. Augustine sharply censureth such as would challenge a peculiar interest and propriety in that which is the common treasure of God's Church, saying: The truth is neither mine, nor thine, nor his, but all ours in common, whom thou, O Lord, callest publicly to the communion thereof, dreadfully admonishing us, not to desire to have it private, lest we be deprived of it. In special, the truth of judgement ought not to be kept in, but to be sent forth. For to detain any private man's goods, is but a private wrong; but unrighteously to detain justice, which is the Kings, or the Commonwealths, or rather both their good, is a kind of peculatus, or public theft. We laugh at the Indians for casting in great store of gold yearly into the river Ganges, as if the stream would not run currently without it: yet when the current of justice is stopped in many Courts, the wisest Solicitors of suits can find no better means than such as the Indians use, (by dropping in early in the morning gold and silver into Ganges) to make it run. Pliny reporteth of Apis the Egyptian god (whom they worshipped in the likeness of a Cow or Ox) that he gave answers to private men, è manu consulentium cibum capiendo, Taking always some food from their hands, otherwise the Oracle was dumb. I need not to prosecute the application in this place, where, by the testimony of all men, and the truth itself, the stream of Justice (if any where) runneth clearly, most free from all filth and corruption. Therefore I pass from Christ his sending forth judgement to his victory. He shall send forth judgement unto victory. There are two principal acts, or to speak more properly, effects of our Lords Princely function, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judgement and victory; judgement upon, and victory over all his enemies: We have them both in the words of my Text, Judgement which he shall send forth, and Victory unto which. But of what Judgement or Victory the words are to be construed, the learned Interpreters of holy Writ somewhat differ in judgement. Some in their ghesses fall short upon the particular judgement and utter overthrow of the Jewish Nation by Vespasian, and his son Titus. Others defer the accomplishment of this prophecy, till the dreadful day of the World's doom, when by the shrill sound of the Archangels Trumpet all the dead shall be awaked, and the son of man shall march out of Heaven with millions of Angels to his Judgement seat in the clouds, where he shall sit upon the life and death of mankind. That day, saith Saint d August. l. 20. de civitate Dei. Ille dies judicii propriè dicitur, eo quod nullus erit ibi imperitae querelae locus, Cur injustus ille sit foelix, & cur justus ille infoelix? Austin, may be rightly called a Day of Judgement, because then there shall be no place left for those usual exceptions against the judgements of God, and the course of his providence on earth, viz. Why is this just man unhappy, and why is that unjust man happy? Why is this profane man in honour, and that godly man in disgrace? Why doth this wicked man prosper in his evil ways, and that righteous man fail in his holy attempts? Nay, why for a like fact doth some man receive the guerdon of a crown, and another of a e Juvenal. satire. Sceleris pretium ille crucem tulit, hic diadema. cross or gibbet? the one of a halter, the other of a chain of gold? These and the like murmurs against the justice of the Judge of all flesh shall be hushed, and all men shall say in the words of the f Psal. 58.11. Psalmist, Verily there is a reward for the righteous: Verily there is a God that judgeth in the earth. And then Christ may be said properly to bring or send forth judgement, when he revealeth the secrets of all hearts, displayeth all men's consciences, and declareth the circumstances of all actions, whereby all men's judgements may be rightly informed in the proceed of the Almighty, and all men may see the justice of God in those his most secret and hidden judgements, at which the wisest on earth are astonished, and dare not look into them, lest they should be swallowed up in the depth of them. I speak of those judgements of God, which Saint g August. lo. sup. cit. Dies declarabit ubi hoc quoque manifestabitur, quàm justo Dei judicio fiat, ut nunc tam multa, ac penè omnia justa Dei judicia sensus mentemque mortalium fugiant, cum tamen in hac repiorum fidem non lateat justum esse, quod latet. Austin termeth Occuliè justa, and justè occulta; Secretly just, and justly secret: so they are now; but at the day of Judgement they shall be manifestly just, and justly manifest; than it shall appear not only that the most secret judgements of God are just, but also that there was just cause why they should be secret, or kept hidden till that day. Lastly, than Christ may be said properly to bring forth judgement unto victory, because he shall first conquer all his enemies, and then judge and sentence them to everlasting torments. Of which dreadful Judgement, ensuing upon the glorious Victory of the Prince of peace over the great Whore, and the false Prophet, and the Devil that deceiveth them all; from which the Archangel shall sound a retreat, by blowing the last trump, and summoning all that have slept in the dust to arise out of their graves, and come to judgement, I need not to add any thing more in this Religious and Christian auditory. Wherefore I will fill up the small remainder of the time with some brief observations upon the ruin and utter desolation of the Jewish Nation, who even to this day wand'ring like Vagabonds in all countries, and made slaves not only to Christians, but to Moors, Turks, and other Infidels, rue the crucifying of the Lord of life, and the spilling of the innocent blood of the immaculate Lamb of God, that taketh away the sins of the World. As according to the custom of our country, Quarter-Sessions are held in Cities and Shire-townes, before the general Assizes; so Christ a little more than forty years after his death at Jerusalem, and ascension into Heaven, held a Quarter-Sessions in Jerusalem for that country and people: after which he shall certainly keep a general Assizes for the whole world, when the sins of all Nations shall be ripe for the Angel's sickle. Some of the wisest of the Jewish Rabbins entering into a serious consideration of this last and greatest calamity that ever befell that people, together with the continuance thereof more than 1500. years, and casting with themselves what sin might countervail so heavy a judgement, in the end have grown to this resolution, that surely it could be no other than the spilling of the Messiah blood, which cried for this vengeance from heaven against them. And verily if you observe all the circumstances of times, persons, and places, together with the manner and means of their punishments, and lay them to the particulars of Christ's sufferings in and from that Nation, you shall see this point as clearly set before your eyes, as if these words were written in letters of blood upon the sacked walls of Jerusalem, Messiah his Judgement and Victory over the Jews. 1. Mocking repaid. 1. Not full six years after our Lord's passion, most of those indignities and disgraces which the Jews put upon him, were returned back to themselves by Flaccus, and the Citizens of Alexandria, who scurrilously mocked their King Agrippa in his return from Rome, by investing a mad man, called Carabbas, with Princely robes, & putting a reed in his hand for a Sceptre, & saluting him, Hail King of the Jews. Note here the Jews mocking of Christ repaid unto themselves: yet this was not all. 2 Whipping repaid. The Alexandrians were not content thus scornfully to deride the King of the Jews, they proceeded farther to make a daily sport of scourging many of the Nobility, even to death, and that, which Philo setteth a Tragical accent upon, at their solemnest Feast. Note here the Jews whipping and scourging Christ upon the solemn Feast of Passover repaid unto them. 3. Spitting repaid. 3. And howsoever their noble and discreet Ambassador Philo made many remonstrances to the Emperor Caligula of these unsufferable wrongs offered to their Nation; yet that Emperor, because the Jews had refused to set up his Image in the Temple, was so fare from relieving them, or respecting him according to the quality he bore, that he spurned him with his foot, and spit on his face. Note here the Jews spitting on Christ repaid them. 4. The Jews refusing Christ to be their King, to flatter the Roman Caesar, revene●d on them by Caesar himself. 4. In conclusion, the Emperor sent him away with such disgrace and discontent, that he, turning to his countrymen, said: Be of good cheer, Sirs, for God himself must needs right us now, sith his Vicegerent, from whom we expected justice, doth so much wrong us, and contrary to the law of all Nations most inhumanely, insolently, and barbarously useth me, employed as a public minister of state for our whole Nation. But all this in vain; these wrongs fell right upon them. It was just with God, that they who in disdain of his Son cried out, We have no King but Caesar, should find no favour at Caesar's hands, and much less at Gods, before whom they preferred Caesar. Baron. annal. Noluerunt florem, nacti sunt Florum praesidem. They would none of the flower of Jesse, they cast him away: therefore God in justice after the former troubles, sent them by Nero's appointment Deputy Florus, 5 The Pharisces envy at the people's crying▪ Hosanna to Christ, punished. who rob their Church treasury to raise a rebellion, & after put them to the sword for this rebellion: received money of them to save them from spoil, and spoiled them the more for it; insomuch that the Scribes and Pharisees, and chief Rulers, who rebuked the people for bringing in Christ to Jerusalem with branches of palms, and happy acclamations of Hosanna to the son of David, Hosanna in the highest, are now forced to bring out all the treasures of the Temple, and Priestly ornaments, by them as it were to adjure the people, and beseech them even with tears to march out of Jerusalem in seemliest order, and with expressions of joy to meet and greet the Roman soldiers, who requited their salutations with scorns, and their gifts with pillaging them. Note here the Jews envy at Christ's triumphant riding into Jerusalem punished. 6. I beseech you observe the circumstances of time, persons, and place, and you shall perceive that divine Justice did not only make even reckonings with them in every particular of our Saviour's sufferings, but also kept the precise day and place of payment. Galilee, wherein Christ first preached, and wrought so many miracles, first of all suffers for her unbelief, and is laid waste by Vespasian. The infinite slaughter at Jerusalem, began with the high Priest Ananus his death, whom the Zelots' slew in the Temple: Sanguine foedantem quas ipse sacraverat arras. A lamentable sight, saith Josephus, to see the chief Priest, a little before clad with sacred and glorious vestments, richly embroidered with gold and precious stones, lie naked in the streets, wallowing in dirt, mud, and blood; to behold that body which had been anointed with holy oil, to be torn with dogs, and devoured by ravenous and unclean fowl; to look up●● the Altar in the Temple polluted with the blood of him, who before had hallowed it with the blood of beasts. But so it was most agreeable to divine Justice, that that order (though never so sacred) should first and most dreadfully rue our Lord's death, whose envy was first, and malice deepest in the effusion of his most innocent blood. Who can but take notice of that which the Histories of those times, written by Jews as well as Christians, offer to all reader's observation? viz. That the Jews, who escaped out of Jerusalem, and fell into their enemy's quarter, because they were thought to devour down their money and jewels, that the Roman soldiers might not find them about them, were in great numbers after they were slain, ripped 7 Their giving money to Judas to betray him, repaid. and bowelled; and that besides those Jews crucified by Flaccus, whose death a Philo in legate. Alii die festo mortuos de crucibus detraxerunt, at hic, non mortuos de crucibus, sed vivos in crucem sustulit. Philo so much bewailed, because the execution was done upon them at their great Feasts, without any regard to the solemnity of the day: there were so many in this last siege of Jerusalem 8 Their crucifying him repaid with advantage. crucified on the walls every day, that there wanted in the end crosses for men's bodies, and spaces for crosses. Note here their price of blood given to Judas to betray his Master, as also their crucifying the Lord of glory, was repaid with advantage. Crucified they are in their persons (for some of them that conspired Christ's death might live till this time) or in their children and nephews by hundreds, who cried to Pilate when he would have freed Christ, Away with him, away with him; Crucify him, crucify him. Their blood is shed for money, who gave money to betray innocent blood; and shortly after thirty of them are sold for a piece of silver, who bought his life at thirty pieces of silver. As we have compared persons and actions, or rather passions; so let us now parallel times and places. Titus began to besiege Jerusalem, as Caesar Baronius exactly calculateth, upon the day in which our Saviour suffered: he surveyed the City on Mount 9 Their contempt of Christ's tears, Olivet, whence our Saviour before viewing it, wept over it. And now the Jews have their wish against their wills, their 10 and their cursing revenged. Matth. 27.25. own curse is returned to their bosom, viz. His blood be upon us and our children. For so indeed it was, in such a manner and measure, as never before was heard or seen. Besides those that fled out of the City, which were either crucified upon the walls, or slain by the gates, when Titus made a breach into the City, he saw all their streets paved in a manner with carkeises, and cemented with blood: yea, their channels ran with gore so full, that the best means they could think of, or use to quench the fire of the Temple, was the blood of the slain. And now Jerusalem which had been so free in 11 Their stoning Gods Prophets, and spilling innocent blood, repaid. casting stones at the Prophets, and killing them that were sent unto her, (to exhort them to repentance unto life, and shown before of the coming of the Just One, of whom these later Jew's had been the betrayers and murderers) hath not one stone left upon another in her, Acts 7.52. but is made even with the dust; nay, nothing but dust, Sutton. de Tiber. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dirt leavened with blood, the just temper of that Tyrant's complexion, in whose reign the Lord of glory was crucified. What other conclusion are we to infer upon these sad premises but this, that it is a most fearful thing to provoke the Lion of the Tribe of Judah? Who shall be able to stand before him in the great day of his wrath, from whose face the heaven and the earth fled away, 1 Pet. 2.7. Mat. 21.42, 44. and their place could no where be found? The stone which the builders refused, is now become the head of the corner. Take heed how ye stumble on it, or lift at it; Whosoever shall fall on this stone shall be broken, but upon whomsoever it shall fall, it shall grind him to powder, Vid. mag. de burg. sub. finem. Cent. prim. & Baron. annal. tom. 1. as it did Herod, and Pilate, and Annas, and Caiaphas, and all that were accessary to the death of the Lord of life. And not only those that committed high treason against the sacred person of the Lords Anointed, and imbrued their hands, and stained their consciences with that blood which cleanseth us from all sin; 1 John 1.7. but also Nero, and Domitian, and Trajan, and Antoninus, and Severus, and Maximinus, and Decius, and Valerianus, and Dioclesianus, and Maxentius, and all other Emperors that employed their swords; and Simon Magus, and Cerinthus, and Arrius, and Nestorius, and Manes, and all other obstinate arch-Heretickes, who employed their pens against him: none have hitherto escaped the heavy judgement of God, who have bid battle to the Christian Faith, and have wilfully, and of set malice given the Spouse of Christ the least wound or scar, either by a gash with their sword, or a scratch with their pen. Bee wise now therefore, O ye Kings: Psal. 2.10, 11, 12. be instructed ye Judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little: blessed are all they that put their trust in him. Some Interpreters by Judgement understand the spiritual government of Christ, which is managed in his Church with excellent wisdom and judgement; and by Victory, the prevalent power of grace in the faithful, whereby they are victorious in all temptations, in such sort, that though Satan labour with all his might to blow out a poor spark, yet he shall not be able to quench it: and that the smallest degree of faith, like a grain of mustard seed, is stronger than the gates of hell, and is able to remove mountains of doubts and oppositions cast up by Satan, and our rebellious hearts, between God and us. And from hence they enforce the Apostles exhortation to all the soldiers of Christ, to be strong in the Lord, Ephes. 6.10. and in the power of his might; not to look who are their enemies, but who is our Captain; not what they threaten, but what he promiseth, who hath taken upon him, as to conquer for us, so to conquer in us. These are sweet and comfortable notes, but, as I conceive, without the rule of this Text: for questionless the Donec, or Until, is not superfluous, or to no purpose; but hath reference to some future time, when Christ's mild proceed shall be at a period, and he shall take another course with his enemies, such as I have before described in the particular judgement of the Jewish Nation, and the general judgement of the whole World. But if Judgement and Victory be taken in their sense, there needed no until to be added. For Christ even from the beginning of his preaching, when he strove not, nor cried, nor broke the bruised reed, nor quenched the smoking flax, sent forth judgement unto victory, according unto their interpretation, that is, wisely governed his Church, and gave victory to the faithful in their conflicts with sin and Satan. That therefore the members of this sentence be not co-incident, and that the donec or until may have his full force, I conceive, agreeably to the exposition of the ancient, and the prime of the later Interpreters, that in this clause, Till he bring forth judgement unto victory, the Prophet determineth the limits of the time of grace. Whosoever cometh In between the first and second coming of Christ shall be received into favour, but after, the gates of mercy shall be locked up. Yet our gracious Ahasuerus reacheth out his golden Sceptre to all that have a hand of faith to lay hold on it; but then he shall take his Iron mace or rod in his hand, to bruise his enemies, and break them in pieces like a potter's vessel. I must sing therefore with holy David, of Mercy and Judgement; mercy in this life, and judgement in the life to come: mercy during the day of grace, but judgement at the day of the World's doom. For although sometimes God meets with the Reprobate in this life, yet that judgement which they feel here may be accounted mercy in comparison of that which shall be executed upon them hereafter, without all mitigation of favour, release of torments, or limitation of time. Now the vials drop on them, but then they shall be poured all out upon them. Wherefore let us all, like the bruised reed, fall down to the earth, and humble ourselves under the mighty hand of God. Let us, like smoking flax, send forth bitter fumes of sighs for our sins, assuring ourselves, that now whilst the day of grace lasteth, he will not break the bruised reed, nor quench the smoking flax: but if we neglect this time of grace, and defer our repentance, till he send forth judgement unto victory, we shall smoke for it. Cogitemus fratres de tempore in tempore, ne pereamus cum tempore; Let us think of time in time, lest we perish with time. Let us imagine that we now saw the Angel standing upon the sea, Apoc. 10 5, 6. and upon the earth, and lifting up his hand to heaven, and swearing by him that liveth for ever, who created heaven, and the earth, and the sea, and the things that are therein, that there should be time no longer. Ionas 2.8. O let us not forsake our own mercy, but to day if we will hear his voice, harden not our hearts, but mollify them, by laying them asoake in tears. Let us break off our sins suddenly by repentance, and our iniquities by almsdeeds. Now is the seedtime, let us now therefore sow the seeds of faith, hope, mercy, meekness, temperance, patience, and all other divine Virtues, and we shall reap a plentiful harvest in heaven. Cypr. ad Dom. Hic vita aut amittitur aut tenetur, hic saluti aeternae cultu Dei, & fructu fidei providetur. Galat. 6.8. For he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting. Which God of his infinite mercy grant that we may all do in heaven, through the merits of his Son, by the grace of the holy Spirit: to whom, etc. THE TRAITOR'S GUERDON. A Sermon preached on the Gowries conspiracy before his Grace, and diverse Lords and persons of eminent quality, at Croyden, August 5. Anno Dom. 1618. THE FIFTH SERMON. PSAL. 63. VER. 9, 10, 11. 9 But those that seek my soul to destroy it, shall go into the lower parts of the earth. 10. They shall make him run out like water by the hands of the sword: they shall be a portion for Foxes. 11. But the King shall rejoice in God; every one that sweareth by him shall glory: but the mouth of them that speak lies shall be stopped. Most REVEREND, Right Honr. Right Wor sh. etc. We are at this present assembled with religious Rites and sacred Ceremonies, to celebrate the unfortunately fortunate Nones of August, which are noted in red letters in the Roman Calendar (as I guess) to represent the blood of many thousand Martyrs spilt upon them: (twenty three whereof were put to most exquisite torments by Dioclesian in Rome) but deserve to be distinguished from other days by golden letters in ours, in memory of two of the most renowned Princes that ever swayed Sceptre in these Kingdoms wherein we live; the one received life, the other escaped death on this day. For a Bed. & Baron. in Martyrolog. mens. August. Beda and Baronius in their Church Rolls of Martyrs, record on the fifth of August the nativity of King Oswald; who united the b Which were after severed for many ages, but ●ow by the special providence of Almighty God again lie lovingly, encompassing and embracing each the other. Crowns of England and Scotland, and after he had much enlarged the bounds of Christ's Kingdom with his own, in the end exchanged his Princely Diadem for a Crown of Martyrdom, and signed the Christian Faith with Royal blood. So happy an uniter of the Royal Diadems, and Princely Martyr of our Nation, should not be forgotten on this day; yet may he not every way compare with our Rex Pacificus, who hath so fastened these Diadems together, that we hope they shall never be severed again. Nor is the birth of any Prince by the usual course of Nature so remarkable, as the unheard of, and little less than miraculous preservation of our Sovereign his Royal person, from the bloody assacinate of the Earl Gowry, and Alexander Ruthen his brother, to the everlasting memory whereof our Church hath consecrated the public and most solemn devotions of this day. And therefore we are now to change the old spell, Quintam fuge, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Carefully shun the fifth day, into Quintam coal, Religiously observe the fifth day of this Month; if not for King Oswald, yet for King James sake: if not for the birth of the one, yet for the safety of the other: if not for the ordinary Genesis and entry of the one into the gate of life, yet for the extraordinary Exodus, or exit of the other out of the chambers of death. Which wonderful delivery of our gracious Sovereign that I may print the deeper in your memories, I have borrowed characters from King David's royal press as you see: But those that seek my soul, etc. Ver. 9, 10, 11. All which Verses, together with their several parts and commaes, even to the least jota or tittle, by the direction and assistance of God's holy Spirit, I will make use of in my application, if I may entreat * Here he bowed to his Grace. your Gracious patience, and * Here he turned to the Lords. your Honourable attention for a while in their explication. And first of the translation, then of the relation of these words, as well to the eternal destruction of the enemies to Christ's Cross, as to the temporal punishments of the traitors to David's Crown. They shall go into the lower parts of the earth, these shall go into the nethermost hell. They shall fall by the hands of men, these shall fall into the hands of the living God. They shall be a portion for Foxes, these shall he a prey for Devils. But the King shall rejoice in God, David in Christ, Christ in his Father. And all that swear by him, that is, Christ, to him, that is, David, shall glory. For the mouth of all that speak lies against the one, blasphemies against the other, shall be stopped. The vulgar Latin, upon which the Roman Church so doteth, that she is in love with the errors thereof, as c Cic. de orat. Naevus in puero delectat Alceum, est deformitas in vultu, illi tamen lumen videbatur. Alceus was with the wirts in his boy's face, rendereth the Hebrew thus: Quaesiverunt in vanum animam meam, introibunt in imâ terrae; They have sought my soul in vain, they shall go into the lowest parts of the earth. Of which words in vanum inserted into the Text, I may say as Aristotle doth of the ancient Philosopher's discourse d Aristot. Phys. auscust. c. de Vacuo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de vacuo, of a supposed place void of a body to fill it. Their disputes, faith he, of this void or empty space, are empty, void, and to none effect. For neither are they found in any original copy, as is confessed, neither serve they as artificial teeth to help the speech, which soundeth better without them: yet Cardinal Bellarmine to help out the vulgar Interpreter, with an officious lie beareth us in hand, that his book was otherwise pointed than ours are, and that where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if Leshoath and Leshava, the one signifying to destroy, the other in vain, differed no more than in pricks or vowels, and not in consonants and radicals; or the sense were so full and currant, they seek my soul in vain, as they seek my soul to destroy it, or for the ruin or destruction thereof they shall go to the lowest parts of the earth, that is, they that seek to overthrow me, and lay mine honour in the dust, they shall lie in the dust themselves. They shall fall by the sword. So we read in the last translation, and the members of the sentence seem better to fall and shoot one in the other, if we so read the words, They shall fall by the edge of the sword, they shall be a portion for Foxes, than if we read according to the Geneva Translation, They shall cast him down with the edge of the sword, they shall be a portion for Foxes. Yet because Calvin, Moller, Musculus, Tremelius, and Junius concur with the Geneva Translation & Note, understanding these words as a special prophecy of saul's death, who was David's capital and singular enemy; and this translation and exposition fitteth better the application which I am to make of this Scripture to the present occasion: but especially because the Hebrew Jaggirhu signifieth as the last Translators rightly note in the margin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall make him run out like water by the hand of the sword, that is, his blood shall be spilt by the sword; I prefer the Geneva Translation before the last; and as the Macedonian woman appealed from Philip to Philip, so I appeal from the Translators in the Text, to themselves in their Marginal note, and read the tenth Verse thus: They shall cast him down, or slay him with the edge of the sword. Thus having accorded the Translations, I now set to such heavenly lessons, as the Spirit of God hath pricked for us in the rules of this Scripture. The first is pricked in the title of this Psalm, (A Psalm of David when he was in the wilderness of Judah) and it is this: Doctr. 1. That the wilderness itself may be, and is often a Paradise to the servants of God. If the Poet could say of himself and his friend, Quo cunque loco Roma duobus erit; Martial. epigr. Wheresoever we two are, we make that place as Rome to us: have we not great reason to think, that wheresoever God and the faithful soul are together, and the one enjoyeth the presence of the other, there is Paradise, nay, there is Heaven? This sweet flower I gather from this wilderness, to which David was driven by the pursuit of Saul his dreadful and powerful enemy. It was a vast and wild place, a thirsty land without water, verse the first: yet here David is refreshed with waters of comfort, and rivers of pleasure: there was neither Church nor Chapel in it; yet here David seethe the glory of God as in the Sanctuary, verse the second. It was a barren soil, yielding no manner of sustenance for men or cattles; yet here David is satisfied as with marrow and fatness, verse the sixth. It was a hot and scorching place; yet here David findeth a shade to cool himself, (viz.) under the shadow of God's wings, verse the eighth. In regard of which commodities of this wilderness, I cannot but break out into the praises of it, as Saint e Hierom. epist. ad Heliodor. O Desertum, Christ● floribus vernans! O Solitudo, in qua illi nascuntur lapides de quibus in Apocalypsi civitas magni Regis extruitur! O Eremus, familiarús Deo gaudens! Quàm diu te tectorum umbrae premunt? quàm di● sum sarum u bium ca cer includit? nescio quid hic plus lucis aspicio. Jerome doth into the commendations of the Desert of Syria: O Wilderness, enamelled with the flowers of Paradise! O Desert, in which those stones grow, of which the heavenly Jerusalem is built! O solitude, enjoying the familiarity of God and his Angels! Why dost thou keep under the shade of houses? Why dost thou shut thyself up in the prison of smoky Cities? come hither to me, thou shalt find here freer air, and much more light. Such pleasure this holy Father took in that solitary and uncouth place. And Saint f Hilar. con. Auxent. Malè vos parietum amor cepit, montes mihi, & sylvae, & solitudines, & lacus, & voragines sunt tutio res; in illis enim Propherae aut demersi, aut manentes Dei Spiritu prophetabant. Hilary seemeth to be in love with the like places, by those speeches of his: You do ill to dote upon walls, to build your faith upon stately buildings. I for my part prefer hills and woods, deserts and dens, and caves, and rocks, and lakes, for these have been the habitations and lodgings of God's dearest servants the Prophets. The Law was first given in the Wilderness of Arabia. The Gospel was first preached by John the Baptist in the Wilderness of Judeah. The noblest duel that ever was fought, was between Christ and the Devil, and the pitched field was the Wilderness. The woman that was clothed with the Sun, and had the Moon under her feet, lived obscurely in the Wilderness a thousand, two hundred, and sixty days: and many of God's dearest children all the days of their life, Apoc. 12.6. The number of whom was so great, and their labours so profitable, and their lives so admirable in the Primitive Church, that as the Prophet spoke of the barren woman, that she had more children than she that had an husband; so we may say of the barren soil and wilderness, that it hath brought forth a greater increase to the Church than many inhabited countries, and better husbanded land. There are diverse sorts of plants and fruits, that must be set in the Sun, or else they will not prosper; but others are scorched with the heat thereof, and better thrive in the shade: such were Paulus g Vid. Hieron. in ●ita Paidi, & Hilarionis; & Marianum. Victorinum in vita sancti Hieronomi. Eremita, St. Antony, St. Hilarion, St. Basil, S. Jerome, St. Isidore Pelusiotes, and others, which proved the fairest flowers in the garden of the Church, and primroses of Christ's Spouse, yet grew in the Wilderness: with whom the Bishops of the greatest Sees may not compare, least of all the Bishops of Rome, of whom their own creature h Platina in vitis Pontif. Hic Pontifex nihil memoriâ dignum reliquit: hic pontifex, nisi podagram habuisset, omnind ignoraretur. Platina hath often nothing to say, but that he can say nothing: This Pope, saith he, left nothing behind him worth memory. Well far this Pope's gout, but for it he had gone out of the world without any notice taken of him. i Baron. tom. 10. ad ann 900. Intrudebantur in Petri sedem meretricum Amasii pseudo-Pontifices, qui non sunt, nisi ad consignanda tempora in Catalogo Romanorum Pontificum scripti. Baronius himself, who received a Cardinal's cap, to burnish the Pope's triple golden Mitre, reckons himself up a dicker of Popes, who served for nothing but as cyphers to fill up the number of Bishops, or Chronological marks to design the times. But I am afraid, lest I shall lose myself in this Wilderness of Ziph; and therefore I will make haste out of it, and come into the road of my Text. They that seek my soul to destroy it, shall go, etc. Doctr. 2 David's confidence in God in this Epitasis of all his troubles, and Crisis of all his affairs, and the height of his hope in the depth of misery, aught to settle fast the anchor of our hope in all the surges of tentations. We see in him what is the carriage of God's Saints in their greatest extremities. They never cast away the buckler of their faith, but lift up their hearts and hands to the God of their salvation, and hope even above hope in him, who is able to save beyond all means. Thus resolute Martin Luther, when he had stirred up the whole world against him, and there was no other appearance, but that the doctrine of the Gospel should have been stifled in the cradle, flies to his God, lays hold on him by faith, and offereth violence unto him by prayer, and never leaveth wrestling with him, till he received comfort from him, and rising up cheerfully from his devotion, comes out of his closet triumphantly to his fellow-labourers, saying: Vicimus; We have overcome: at which time k Sleidan in come. sui temporis. Vicimus. Sleidan observeth, that there came out a Proclamation from Charles the fifth, that none should be farther molested for the profession of the Gospel. What speak I of a noble Champion of Christ? Numa Pompilius a Heathen King of the Romans, when news was brought him of his enemies, that they were at hand ready to surprise him, put the messenger off with this memorable speech: l Plutarch. apoph. & in vit. Numae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What tell you me of dangers or enemies? do you not see that I am about sacrificing to God? Numa his confidence was paralleled by m Raleigh hist. of the World. c. 6. lib. 3. Pausanias the Lacedaemonian General, who at Platea, when his Army was overtaken by the enemy's horse, and overwhelmed with flights of arrows; as thick as hail, quietly sat still, not making any defence or resistance, till the sacrifices for victory were happily ended; yea, though many were hurt and slain before any good sign appeared in the enirals. But as soon as he had found good tokens of victory, he arose, and with excellent courage received the charge of the Persians, slew Mardonius that commanded in chief, and many thousands of the Barbarians. Did Heathen Religion put such courage, and breed such confidence in the worshippers of Idols, that they feared no danger while they were about their superstitious rites? and shall not true Religion beget more noble resolutions in us, who have God bound by promise to deliver us, when we faithfully crave his succour and assistance? Will he not glorify n Psal. 51.15. himself by delivering us in time of trouble, who calleth upon us, to call upon him, to this end: Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me? Wherefore, as the Athenians, when they were in greatest danger at sea, accustomably cast out the great anchor called the holy Anchor. Whence o Eras. adag. ex Lucia. Sacram Anchoram solvere dicimur, quando ad extremum praesidium confugimus. grew the Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so when we are tossed with waves of persecution, and so overwhelmed with violence of tentation, that we are ready to sink in despair, let us lift up our hands to God, and cast anchor in heaven; and though we see no means at all to subsist, yet still hang upon God's providence. It is scarce possible, that we should be put to a greater plunge than David was in this wilderness, who having but a handful of men, and most of them hunger-starved, or fainting for want of water to quench their thirst, was surrounded by saul's royal Army; yet in this deplorate, and almost desperate estate, after parley with God by prayer, shall I say he conceived hope of delivery? nay, he assureth himself of the Crown, and in a manner insulteth over his enemies, as if they were already under his feet, saying: They that seek my soul to destroy it, shall go into the lowest parts of the earth. They shall cast him, etc. that is, they that go about to cast me down from my high throne of Majesty, shall fall low themselves; they who seek to divest me of my royal Purple and Diadem, shall be clothed with confusion as with a garment: they who hunt after me, and would make a prey of me, shall be themselves a portion for Foxes: they that seek my soul to ruin it, shall down themselves; They shall cast him down. Doctr. 3 These words in Hypothesi contain a prophecy of saul's bloody end, and the desolation of his Army on the mountains of Gilboa; but in Thesi, a general judgement of God upon the wicked, whom he entangleth in their own malice, and punisheth with their own sin, and bringeth to confusion by their own order. a Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. Sibi ipsi mala fabricat homo, qui alteri fabricat, & malum consilium consultori pessimum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Verses of the profane Poet may be thus translated, and they become sacred Oracles: The b Psal. 7.15, 16. ungodly shall be trapped in the works of his own hands: he made a pit, and digged it, and is fallen into the ditch which he made; his mischief shall return upon his own head, and his violent dealing shall come down upon his own pate. For it is just with God to meet to the wicked their own measure, as he did to the accusers of Shadrach, Mesach, and Abednego, who were burned in the fire of that furnace which they had caused to be c Daniel 3.22. heat seven times more than ordinary for those three noble Confessors. And to the traducers of Daniel, who were cast to the Lions, which they kept d Daniel 6.24. fasting, on set purpose, that they might make but one morsel of the Prophet. And to e Ester 7.10. Haman, who had the honour to be hanged on that high gallows, to which he would have preferred Mordecai. And to f Judges 1.7. Adonibezeck, who when his thumbs were cut off by Judah, beshrewed his own fingers, saying: Threescore and ten Kings, having their thumbs and great toes cut off, gathered their meat under my table: As I have done, so God hath requited me. All ages yield examples in the like kind, insomuch that the Heathen themselves have taken notice of Gods using the wickeds mete-wand, to measure out their own ruin. Thraseus instructing Busirus how to expiate the wrath of the gods, by the effusion of stranger's blood, was first himself sacrificed, and constrained to write a probatum est under that conclusion with his own blood: g Ovid. de art. l. 1. Cum Thraseus Busirin adit, monstratque piari hospitis effusi sanguine posse deum; Illi Busiris, fies Jovis hostia primus inquit, & Aegypto tu dabis hospes aquam. What Puny in the Schools hath not read Ovid's golden Motto upon Perillus his brazen Bull: h Ovid ibid. Et Phalaris tauro violenti membra Perilli, Torruit infoelix, imbuit author opus. — nec enim lex justior ulla est, Quàm necis artifices arte perire suâ. There can be no juster law, than that the devisers of man's ruin should rue their own devices, and that the inventors of new deaths should dye by their own inventions. Sciron i Plutarch. in Theseo. the Giant, that sat upon the cloven of a high rock, and kicked down all that scrambled up to it into the sea, was himself served in the like manner by Theseus, who coming behind him, pushed him down with his foot into the deep. And Termerus, who had a strange fashion of beating out men's brains, by playing at hard head with them, in the end met with his match at that barbarous sport, and lost the little brain he had, his skull being broken by Hercules. What should I relate the tragedy of an agent of Pope k Beno Cardinalis devita & gest Hildeb. Hildebrands', who standing upon a plank in the roof of a Church in Rome, and taking up a huge stone to cast down upon the Emperor, when he was at his devotion, by the weight of the stone and his own, the plank broke under him, and he fell down into the floor, having his brains struck out by the rolling of that stone upon him? Or of Laurentius Medici's, who having fitted a flesh-baite for l Bodin l. 4. de rep. Alexander Medici's, and as he was greedily catching at it, being naked and disarmed, set a desperate villain, in the habit of a S, to stab him with a Stiletto; and himself was shortly after stilletoed at Venice, by a suborned Traitor at a Masque, in the habit of a Whiffler? The ancient Romans glanced at this retaliation in their sacrifices to Ceres and Bacchus, to whom they offered Swine and Goats, because these of all creatures most annoy corn and wine: m Ovid. fast. l. 1. & Martial l. 13. cui nomen Xen. Lascivum pecus & viridi non utile Baccho, dat poenas, nocuit nam tener ille Deo. Prima Ceres avidae gavisa est sanguine porcae ulta suas meritâ caede nocentis opes. Road caper vitem, tamen hinc cum stabis ad arras, in tua quod spargi cornua possit, erit. I will not charge your memory with more examples at this present than of Pope n Bodin. l. 6. de rep. Alexander the sixth, who was poisoned in that very cup, through a mistake, and with that very potion, which he prepared for the Cardinals of the opposite faction: and of the o Suet. in Jul. Caes. conspirators against Julius Caesar in the Senate, who most of them were slain with the same daggers numero, wherewith they had stabbed him before: and of Saul, who fell upon that sword of his, which he sought to draw through David's bowels; as he here prophesieth of him: They shall cause him or his blood to run out like water by the hand of the sword, (viz.) his own sword. Doctr. 4 And they shall be a portion for Foxes. Beasts were given to men for their food, Unnatural punishment for unnatural crimes. but here men are given to beasts for a prey. A lamentable spectacle to see the vilest of all creatures ravenously feast themselves with the flesh of the noblest; and irrespectively hale and tear in pieces the casket, which whilom enclosed the richest jewel in the world. Is it not against the law of Nature, that men should become beasts meat; yea, the meat of such beasts as are carrion, and not man's meat? Questionless it is: yet Nature giveth her consent to this kind of punishment of unnatural crimes. For it is consonant to reason, that the law of Nature should be broken in their punishment, who broke it in their sin; that they who devoured men like beasts, should be devoured of beasts like men: that they, who with their hands offered unnatural violence to their Sovereign, should suffer the like by the claws and teeth of wild beasts, their slaves: that they, who bore a Fox in their breast in their life, should been tombed in the belly of a Fox at their death. Saint p August in Psal. 62 Jud ei ideo voluerunt Christum ●ccidere ne terram perderent; ideo terram perdiderunt, quia Christum occiderunt: quia repulerant Agnum, & elegerunt Vulpem, ideò praeda Vulpium facti sunt. Austin, expounding this whole prophecy of Christ, yields a special reason of this judgement of God, by which the Jews were condemned to Foxes. The Jews, saith he, therefore killed Christ, that they might not lose their country; but indeed they therefore lost their country, because they killed Christ: because they refused the Lamb, and chose Herod the Fox before him, therefore by the just retribution of the Almighty, they were allotted to the Foxes for their portion. Notwithstanding this allusion of Saint Austin to Foxes in special, Jansenius and other Expositors extend this grant in my Text to all wild beasts and fowls, which are, as it were, in patent with the Fox, and have full power and liberty given them to seize upon the corpse of Traitors to God and their Country. But Foxes bear the name, because they abound in those parts, where was such store of them, that Samson in a short time with a wet finger caught three hundred, so that upon the matter, they shall be a portion for Foxes, is all one with that doom in the q Hom. Il. 1. Poet: — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They shall be exposed to the teeth of every cruel beast, and to the bill and talons of every ravenous fowl. I might insist upon the several branches of this Scripture with delight and profit, but because the occasion of our meeting at this present is rather to offer unto God the fruits of our devotion for his Majesties and our enemy's destruction, than to gather fruits of knowledge from Scripture for our instruction; I descend from the general explication of the whole, to the particular application of the parts: and first, I will show you how this prophecy, according to the several members thereof, was accomplished in Christ David's Lord, then in David the Lords Christ, and last of all in King James our David. Saint Austin, Saint Jerome, Arnobius, and almost all the ancient Interpreters of this prophetical Psalm, understand the letter spiritually of Christ; on the other side, Calvin, Musculus, Mollerus, and others understand the spirit literally of David. I know no reason why we may not spell them together, and of two make one perfect and complete interpretation of this Scripture. Wherefore to avoid vain jangling, where the golden bells of Aaron may be orderly rung, and distinctly heard; for the literal exposition, I accord with the later Interpreters, yet bear a part with the Ancients in their spiritual descant upon the ground of the letter; the rather, because David is a known type of Christ: and therefore by the law of contraries, Saul and his host of Satan or Antichrist, and their infernal troops; but especially, because (as r Cal●in. epist. ad Fran. gallo. reg. Nusquam legimus reprehensos quod nimium de fonte aquae vivae hauserint. Calvin piously observeth) that we never read of any blamed for drawing too much water out of the Well of life; so it is most certain, that we cannot offend in ascribing too much honour to the King of glory. Then take the cliff as you please, the notes will follow accordingly; if you take it higher from Christ, thus the notes follow: They that seek my soul to destroy it, that is, Herod and Pilate, Scribes and Pharisees, Rulers and people that conspire against the Lord, and against his anointed, to take away his life from the earth, they I say shall go into the lowest parts of the earth; that is, the nethermost hell, without repentance: they shall make him run out like water; that is, Pilat, who in discontent was driven to slay himself; as also did Saul, to whom the letter pointeth: or, as we read in my text, They shall fall by the edge of the sword; that is, the Nation of the Jews shall fall by the sword of the Romans: who shall make such a slaughter of them at Jerusalem, where they crucified Christ, that the channels shall run with gore blood, and the streets be strewed with dead carcases, left unburied for a prey to the fowls of heaven, and every ravenous beast: but the King, viz. the King of glory, and Prince of Peace, Christ Jesus, shall rejoice in God, and triumph at the right hand of his Father; and every one that sweareth by him, and putteth his trust in him, shall glory in these his victories. But the mouth of all Jews and Gentiles, Turks and Infidels, Atheists and Idolaters, that belch out blasphemies against him, shallbe stopped when he shall come in the glory of his Father, with his elect Angels, and sit in judgement upon quick and dead. u Hieron epist ad Heliod. Tunc quod vocem inbae pavebit terra cum populis, & tu gaudebis. Judicaturo Domino lugubrè mundus immugiet, tribus ad tribum pectora ferient, Potentissimi quo●dam reges nudo latere pulpitabunt, exhibebitur cum prole sua vere tunc ignitus Jupiter, adducetur & cum suis stultus Plato discipulis, Aristotelis argumenta non proderunt. Tunc tu rusticanus & pauper exultabis, & ridebis, & dices, ecce crucifixus Deus meus ecce Judex qui obvolutus pannis in praesepio vagiit: hic est ille operarii & quaestuariae filius, hic qui matris gestatus sinu hominem Deus fugit in Egyptum, hic vestitus coccino, hic sentibus coronatus: cerne manus Judae e quas fixeras: cerne latus Romane quod foderas. Then at the sound of the last trump the earth shall tremble with the inhabitants, but thou O Christian shalt rejoice. When thy Lord comes to judge, the world shall roar hideously, all the kindreds of the earth shall smite their breasts; the most puissant Kings shall appear without their guard, panting for fear: Jupiter himself (the chief Idol of all the heathen) with all his offspring, shall be seen all in true fire: foolish Plato shall be brought with his disciples; Aristotle's sophistry shall stand him in no stead. Then thou poor and simple country swain shalt leap for joy, and say, Behold my God who was crucified, behold the Judge who sometimes wrapped in swaddling clothes cried in a manger: this is the Carpenter's son, this is he who borne in his mother's arms being God fled from man into Egypt: this he who was clad in purple, and crowned with thorns: see O Jew the hands which thou nailedst: view O Roman the side which thou diggedst with thy spear: behold O Jew the head which thou prickedst with thorns, now compassed with radiant beams: behold the face thou defiledst with spittle, shining brighter than the Sun: behold the hands thou woundedst with Iron nails, holding a rod of Iron, and bruising his enemies like a potter's vessel: behold O Roman the naked side which thou piercedst with a spear, now guarded with a troop of Angels with their pole-axes: behold the body thou strippedst stark naked, clothed with light as with a garment. In a word, behold him whom thou esteemedst the scorn of the earth, made now the glory of the heavens, in a triumphant march, with millions of Saints and Angels, riding on bright clouds, as it were fiery chariots, through the air, to execute speedy vengeance upon all his enemies, and to take up all the elect with him into heaven: x Apoc. 22.20. Etiam sic veni Domine Jesus; Even so come Lord Jesus, come quickly. You have heard how sweet and heavenly the music is, if you take the highest cliff from Christ; if you take the middle from David, thus the notes follow; They that seek my soul to destroy it, that is, my bloodthirsty enemies, shall go into the lowest parts of the earth; that is, either enter into their graves, or hide themselves in caves of the earth: they shall make him to run out like water; that is, cause Saul my capital and mortal enemy to spill his own blood, by falling upon his own sword. And they shall be a portion for foxes. This clause of the prophecy was not fulfilled in Saul his person, nor his sons, for y 1 Sam. 31.12.13. their flesh was burnt and their bones buried under a tree at Jabesh: but in his servants and soldiers, which mortally wounded on the mounts of Gilboa, and being not able to help themselves, nor having any to bury them after they had breathed out their last gasp, fell to the fox's share: and therefore David purposely altereth the number, saying not they shall cast him down, and he shall be a portion for foxes; but they shall be a portion for foxes, as in the truth of the story afterwards they fell to the fox's commons. Now after the death first of Saul, and the discomfiture of his royal army, and the overthrow afterwards of the Philistines, and destruction of all his enemies round about; King David, sitting safely and quietly in his throne, full of joy and comfort, breaketh forth into a Psalm of to God for his wonderful victories and strange deliverances, and all the loyal subjects of Judah and Israel bear a part with him in it: whereat all those that before had falsely traduced his person, or impugned his right to his crown, were put to silence and shame. Thus have I set the tune in my text to the middle key also, and as you hear the music is sweet; if you will have the patience to hear it once more set to the lowest key, you will all perceive that every note in it conforteth not only with our voices, but our thoughts and affections at this present. I have showed you how this prophecy in my text was fulfilled in Christ, David's Lord, and secondly, in David the Lords Christ: may it please you out of your love to him, to whose honour you have dedicated this feast, to stretch out your patience to the length of the hour, and I shall briefly exemplify the same in our Israel's David. To resume then the words of this Scripture, and by the parts of it to draw the lineaments of that narration, which shall serve for my conclusion. First, I will relate unto you the attempt of the conspirators the Earl Gowrie and Alexander Ruthen his brother, and their complices, by the occasion of these words, They that seek my soul to destroy it. Secondly, the event, by occasion of the words following, shall go to the lowest parts of the earth, etc. They that seek my soul to destroy it. Were there ever any such? or are there any at this day? Doth he breathe that would go about to stop the z Sen. de clem. l. 1. c. 4. Ille est vinculum per quod respublica coheret, ille est spiritus vitalis quem tot millia trahunt. breath which so many thousands draw? Doth the Sun give light to any that would go about to quench the light of Israel? can the earth bear any such an ungrateful and graceless varlet, whose conscience is burdened with so heavy and heinous a sin as Parricide in the highest degree; laying violent hands upon the Father of his country, whom for his clemency and wisdom the world at this day cannot parallel? Yes beloved, this hath been the lot of the best Princes that ever ware corruptible Crowns. a Suet. in vita Tui. Titus' surnamed Delitiae humani generis, The darling of mankind, drew this lot; and b Sen. de clem. l. 1. c. 9 Severitate nihil profecisti: Salvid enum Lepidus secutus est, Lepidum Muraena, Muraenam Caepio Caepionem Egnatius, ut alios taccam, quos tantum ausos pudet. Augustus before him, the mirror of mildness, Quo nihil immensus mitius orbis habet. And David before them both, a man after Gods own heart; Quo nihil majus meliusve terris, Fata dona vere bonique diu; Nec dabunt quamvis redeant in aurum Saecula priscum. Moses the meekest Magistrate that ever drew the sword of Justice had a murmuring Core, and his Majesty a mutinous Gowrie, Num. 16.32. and a brother in iniquity, Ruthwen; both bearing as the hearts so the names of two ancient most infamous Rebels and Traitors, the one of Core, whom the earth swallowed up: the other of c Sueton. in vita Tib. Ruthenius a desperate caitiff, that attempted a like villainy upon the person of Tiberius, to that which Ruthwen would have acted upon the person of King James. Nomen Omen Core Gowry Ruthenius Ruthwen conveniunt rebus nomina saepe suis. As their names were ominous, so their facts were abominable. It is pity it should be so, yet it is certain that it is so. A Prince d Plin. in panegir. Potest iniqui Princeps, potest tamen odio esse nonnullis, etiamsi ipse non oderit. may be hated by some, (wrongfully I grant) yet hated he may be though he hate no man; and that which is to be bewailed with bloody tears, he may have bloody treasons plotted against him, though his innocence be e Sen de clem. l. 1. c 11. Nullam te toto orbe stillam cruoris humani mifisse. untainted with the effusion of the least drop of blood: for ambition is a sworn enemy to sovereignty, envy to eminency, liberty to law, disorder to justice, faction to peace, schism to unity, heresy to true religion: whereby it comes to pass that Princes, who are to right all men, are themselves most wronged of all men, by misinformation of their subjects demeanours towards them, and misconstruction of their actions, and proceed, and affections also towards their subjects. You will yet say, be it that the actions of Princes are subject to censure, and their persons, though sacred, yet sometimes lie open to violence: howsoever, if they establish their throne with judgement, and support their sceptre with equity, their innocence shallbe a perpetual guard unto them, and the arm of the Almighty shall be a buckler of steel over them, and the love of subjects shall be a wall of brass about them; so that the enemy shall not be able to hurt them, the sons of wickedness shall not come near them. Notwithstanding all this, it pleaseth him, by whom King's reign, either to make Princes to walk more humbly before him, and more warily before their subjects; or for the greater trial of their faith in greatest distresses, or clearer manifestation of his power in their delivery, to expose their persons to imminent dangers, and suffer them to be led to the brink of destruction, and to be entangled in the snares of death. How did he suffer e Camerarius meditat. histor. c. 27.30. Charles the fifth to ascend to the top of the Pantheon in Rome, and there to look out of a great gallery window, where there was a desperate villain set to take him up by the heels and throw him down headlong? How did he suffer that stain of the French Nobility to approach near Augustus in the dangerous passage of the Alps, with a purpose to justle him out of the narrow path into the steep of the hill, where it was imposble to stay himself? Was not Titus past all man's help, and given over for dead a thousand times, when scouting out with a few to spy the enemy's camp, at the siege of Jerusalem, he fell unawares into an ambush, and was constrained to pass through a volley of darts and arrows, cast and shot at him, whereof some fell before him, some behind him, many on each side of him: yet by God's marvellous protection not one fastened on him? Was not Frederick the first at the brink of destruction by the river side, when a soldier took hold on him, and clasped about him to draw him with himself into the deep and drown him? Had not f Cambd. in vit. Reg. Eliz. Parry the means and opportunity to parley with Queen Elizabeth of famous memory in her garden privately, with a dagger in his hand, and a dag charged? These and many other precedents of the like nature make me the less marvel that God should suffer Ruthwen, with a golden hook, (a pot full of g Vid l. Angl. scrip. de conjura. Gowr. outlandish coin) to draw his Majesty through diverse chambers, which he still locked after them, into that dismal study which was more fearful than any Jesuits chamber of meditation; in which they shut up their desperate instruments to crack their brains, and fit them for horrid designs. For there are but pictures only of Devils, and Images of several kinds of death; but here were very Devils incarnate, and death itself. Books he saw none in this study, but those two mentioned by h Sutton in vita Calig. Suetonius, in which Caligula wrote the names of those men whose heads he meant to take off; calling the one of them, which was longer, gladium, the sword; the other, which was shorter, pugionem, the dagger. The subject he was now to meditate upon was a bloody assacinate, and the points he was to handle, no other than the sharp ends of swords and rapiers. Made then he was to believe that he should there take an outlandish man, with great store of treasure; but he found an armed man, ready to take away that from him which was more precious unto him than all the jewels in the world. Here we see what a sovereign care the Highest hath over sovereign Princes his vicegerents on earth, and what a terror sacred Majesty striketh into the hearts of barbarous and bloody traitors. The Italian varlet had not the power to lift at Charles the fifth: with a lift only he had thrown him out of the window. The French miscreant had not the power to push at Augustus: with a push only he had broken his neck down the steep Alps. Parry had not the power to draw the pin of his firelock: upon the moving but of a pin the dag had gone off in his hand, and the Queen had been shot through the heart. Parry's dag fell out of his hand, and Hendersons' dagger stuck in his hand; he could no more stir it than the soldier at Minternum, who drew upon Caius Marius, but was not able to strike a stroke, nor make a thrust at him. i Lucan de bell. Pha●sal. — primo nam caedis in ictu Diriguit, ferrumque manu torpente remisit. Howbeit, though Hendersons' faint heart and benumbed hand would not serve him to act his bloody part; yet the Devil so hardened Ruthwen, that he took out the other dagger, and set the point thereof at his Majesty's royal breast. And now if ever any lay inter k Eras. adag. sacrum & saxum, between the axe and the block, or l Theo●ri. in diosc●●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon the edge of the razor, or in ipsis fati m Cic. Catiline. ●●ai. 2. faucibus, in the very chaps of destiny, or jaws of death itself; at the point lay the hope then, and now the joy and life of us all. Alone, in a remote place, his servans and attendants barred from him by many doors locked and bolted, himself destitute of all weapons, between two Conspirators, with a poniard bend to his heart. O King live for ever, is not thy God whom thou servest able to deliver thee from this peril of death? Can he not snatch thee out of the paw of the Lion? Can he not have struck down both the Conspirators dead to the floor with a thunderbolt from heaven, or at the least taken away the use of Ruthwens' limbs, drying up that hand that presumed to touch the apple of his own eye, the sacred person of our Sovereign? With a word he could, but it seemed best to his all-sweetly-disposing providence wonderfully to preserve his Majesty, yet without a miracle. For if he had rescued him by any such miraculous means as I named before, there had been no occasion offered, nor place left for his Majesty's faithful servants to stake their lives for their Master: neither had the world taken such notice of his Majesty's rare gift of eloquence, by the force whereof, like another n Cic. de orat. l. 3. Antony, intentos gladios jugulo retudit, he stayed the Traitor's hand, and delayed the intended blow: first, clearing his own innocence from the aspersion of blood in the execution of the Traitor's father, by course of justice, in his Majesty's minority; then recounting to him the many princely favours he had conferred upon his brother, himself, and all their kindred: but especially laying before his eyes the horror of the guilt of embruing his hands in the blood of the Lords anointed; which said he, if my children and subjects should not revenge, the stones out of the wall, and the beams of the timber, conscious of such a villainy, would execute vengeance upon thee for so unnatural, barbarous, and bloody an act. In fine he promised in the word of a King, pardon for all the violence he had hitherto offered him, if he would yet relent and desist from his murderous intent and attempt of spilling royal blood. At which words Ruthwens' heart, though of Adamant, began to relent and give in; in such sort, that he gave his Majesty a time to breathe, and offer up prayers with strong cries to the God of his salvation, who heard him in that he feared, as you shall hear anon. In the interim, Ruthwen consults with the Earl Gowrie his brother, and according to the Latin o Eras. adag.. Aspis a vipera sumit venenum proverb, the aspe sucks poison from the viper, wherewith he swelleth, and brusling up himself, flies at his Majesty the second time to sting him to death, and wrapping about him, gins to bind his royal hands; who nothing appalled at the hideous shape of death within a finger's breadth of his heart, answers like himself, that he was borne free, and would die free and unbound: forthwith he unlooseth his hands, and with one of them clasping the Traitor's sword, with the other he grapples with him, and, after much struggling, his Majesty draweth the Traitor to the window, by which it so pleased God to dispose for his Majesty's safety, that some of his Majesty's servants passed at that very instant, and both heard and saw in part, in what distress his Majesty was, and made all possible speed to rescue him: but before they could force a way through so many doors, the King by power from above got the Traitor under him, and drew him by main force to the top of the staircase; where soon after the King's servants, forcibly breaking through all bars, bolts and locks, met with him, and throwing him down stairs sent him with many wounds to his own place, verifying the letter of this prophecy in the confusion of our David's enemies, qui quaerunt praecipitium animae meae, they which seek the downfall of my soul, they shall go or rather tumble down with a witness. And so I pass from the Traitors attempt to the event and happy catastrophe, on the King's part, of this not feigned Interlude. They shall go down. By this time as I intimated but now, the King's servants partly made, and partly found their way into the study, rushing in to save the life of their Sovereign; where they had no sooner dispatched one of the brothers Alexander Ruthwen, but the other brother the Earl, with seven of his servants well appointed, encountreth them. The skirmish grows hot between them; these fight for their lives, they for their Sovereign; these animated by hope, they whet on by desperation, After many wounds given and received on both sides, they of the King's part, according to the words of the tenth verse, cast him down; or, as it is in the Hebrew, make his blood spin or run out like water on the ground: his, I say, the arch-Traitor the Earl Gowrie, who may be compared to Saul David's chief enemy; whose downfall the spirit in the pronoun in the singular number him pointeth at, in many respects, but especially in this, that he took counsel of the Devil to murder the Lords Anointed. For as Saul conferred with the Witch at Endor before he put himself into the field which he watered with his blood, so the Earl Gowrie, before he entered into this Acheldamah field of blood, pitched by himself, he made the Devil of his counsel, and was found with many magic characters about him when he fell by the edge of the sword. If any man question how it could so fall out that Alexander Ruthwen, being more nimble, strong, and expert in wrestling, and having many ways advantage on his Majesty, should not throw him down, or get him under him; I answer out of the words immediately going before my text, dextra Jehovae sustentabat eum, the right hand of the Lord supported him the King: by whose special providence it was ordered, that his Majesty's servants should pass by the window at the very moment when his Majesty looked out; as also, that some of them should find that blind way by the turnepecke into the study which the Earl Gowrie caused to be new made for this his devilish enterprise. Therefore his Majesty, as soon as the bloody storm was blown over, kneeled down in the midst of all his servants, and offered up the calves of his lips to the God of his life; promising a perpetual memory of this his delivery, and professing that he assured himself that God had not preserved him so wonderfully for nought, but that he reserved him for some greater work and service to his Church, as we see this day. There remaineth yet one clause in my text; And the mouth of every one that speaketh lies shall be stopped: and answerably an appendix to the narration of the conspiracy of the Gowries, for stopping the mouths of all that shall call in question the truth of that relation. Which besides the conscience of his Majesty, the deposition of his servants, the public justice of the Parliament of Scotland, the solemn piety and devotion of the Churches of great Britain and Ireland, was sixteen years after the plotting thereof, and eight years after the acting confirmed by the public, free, and voluntary confession of p Vid. a book entitled, the examination of G. Sprot, published with a learned preface to it by G.A. Dr. D. and Dean of Winchester. George Sprot, arraigned and executed at Edinburgh for it. Thus have I fitted each member of this prophecy to the several parts of the story of his Majesty's deliverance as on this day: between which there is such good correspondency, that the prophecy seemeth text to the story, and the story a commentary on the prophecy. Observe I beseech you the harmony of them, and let your heart dance with joy at every strain. 1. The first is, They that seek my soul to destroy it, shall go down, etc. This was exemplified, and according to the letter accomplished in Alexander Ruthwen, who sought the ruin of our David, and was himself thrown down the stairs, and after part of him into the lowest parts of the earth, a deep pit, into which his bowels were cast. 2. The second is, They shall cast him down by the edge of the sword. This was accomplished in the Earl Gowrie, whom the King's servants smote in the study with the edge of the sword, that he died and fell at their feet. 3. The third is, And they shall be a portion for foxes; that is, lie unburied for a prey to the fowls of heaven, and beasts of the earth: this was accomplished in all the Traitors, who were according to the Laws of the kingdom hanged, drawn and quartered, and their quarters set up upon the most eminent parts of the City, where the fowls preyed upon them till they dropped down to the ground, and were made an end of by some ravenous beasts. 4. The fourth is, The King shall rejoice in God. This was literally verified in our King, who joyful after he was plucked out of the jaws of death, gave public thankes to God, and ascribed the whole glory of his deliverance and victory over his enemies to his gracious goodness; and in memory of this so great a benefit, commanded this feast, which we now celebrate, to be solemnly kept in all his Dominions yearly. 5. The fifth is, And all that swear by him, that is, all which worship the true God, the God of our Jacob; or all that swear to him, that is, allegiance to his Majesty, shall glory. This, as it was accomplished in other congregations, so is it in us here present, assembled to glory in the Lord for this wonderful delivery of their then, and now also our Sovereign. 6. The sixth and last is, And the mouth of all that speak lies shall be stopped. This was also fulfilled by the means of George Sprot, who by his pious behaviour, and penitent confession at his death, and a sign which he promised to show after his breath should be stopped, and accordingly performed (after he had hanged a great while, clapping his hands above his head) stopped the mouth of all such as before spoke lies against the truth of the precedent relation. To the lively expression whereof, I have borrowed, as you see, David's princely characters, and set the press, placing each letter in his rank, and part in his order. What remaineth but that I pray to God by his spirit to stamp them in our hearts, and so imprint them in our memories, that he that runneth may read our thankfulness to God for this deliverance, and confidence in his future protection of our Sovereign's person, and love and loyalty to his Majesty, whom God hath so strangely saved from the sword, to save the sword from us; that in peace and safety he might receive and sway the Sceptre of these Kingdoms of great Britain and Ireland. Which long may he, with much prosperity and honour, to the glory of God, and propagation of the truth, liberty, and safety of the Church and Commonwealth, exceeding joy and comfort of all his friends, and remarkable shame and confusion of his implacable enemies. So be it. Deo patri, etc. THE LORD PROTECTOR OF PRINCE'S; OR DEUS ET REX, GOD AND THE KING. A Sermon appointed to be preached before his Grace at Croyden, August 5. 1620. THE SIXTH SERMON. PSAL. 21.1. The King shall joy in thy strength, O Lord: and in thy salvation how greatly shall he rejoice? Or, (as we read in the Bishop's Bible) The King shall rejoice in thy strength, O Lord: exceeding glad shall he be of thy salvation. THat manifold, or (to make a new compound to translate a compound) in the Original a Eph. 3.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. multivarious wisdom and goodness of God, which hath illustrated the firmament with variety of stars, some more, some less glistering and glorious; enameled the meadows with choice of flowers, some more, some less beautiful and fragrant; enriched the sands of the Sea with pearl, some more, some less orient; and veins of the earth with metals, some more, some less precious: hath also decked and garnished the Calendar of the Church with variety of Feasts, some more, some less holy and solemn. You may observe a kind of Hierarchy among them; some have a pre-eminence over the rest, which we call greater and higher Feasts. Among which this day challengeth his place, on which we refresh the memory of his Majesty's rescue out of the profane and impious hands of the Earl Gowry and Alexander Ruthwen. A pair of unnatural brethren; brethren in nature, and brethren in a most barbarous and unnatural attempt against their Sovereign the Lords anointed: brethren by blood, and brethren also in blood: who by the just judgement of God cleansed that study with their own blood, which they would have for ever stained by the effusion there of the Royal blood of the most innocent Prince that ever sat on that or this Throne: whom almighty God seemeth not so much to have preserved from those imminent dangers he then escaped, as reserved for these unvaluable blessings we now enjoy by the prorogation of his life; enlarging of his Sceptre and propagation of his Issue. In his life the life of our hope is revived; in his Sceptre the Sceptre of Christ is extended; in his stock the root of Jesse is propagated, and shall, I hope, flourish to the end of the world. For this cause the King shall rejoice, etc. he shall rejoice in thee, we in him; he in thy strength, we in his safety; both in thy salvation. Here is God assisting, and the King trusting: God saving, and the King rejoicing: God blessing, and the King praising: lastly, the King desiring, and God satisfying his desires to the full, as you may see through the whole Psalm. In this verse you may discern three remarkable conjugations or couples. 1. God is joined with the King. 2. Strength with confidence. 3. Salvation with exceeding great joy. And thus they depend each of other. 1. The King of God. 2. Confidence of strength. 3. Joy of salvation. 1. God exalteth the King. 2. Strength begetteth confidence. 3. Salvation bringeth with it exceeding joy. 1. God is above the King. 2. Salvation is above strength. 3. Exceeding joy above confidence. If the King seek God, in him he shall find strength, and in his strength salvation, and in his salvation exceeding great joy. Mark the word King; it standeth as a cliff before a song, which directeth the singers how to tune the notes, and lift up or depress their voices. If the King stand here as a lower cliff for David, than strength is aid, salvation victory, rejoicing : but if the word King be set as an higher cliff for Christ, than strength here is omnipotency, salvation redemption of mankind, rejoicing the exaltation of the humane nature to the highest degree of celestial glory and happiness. This heavenly Manna of Evangelicall doctrine which the Fathers find within the golden pot, that is, the inward sense of the words; the Jewish Rabbins note to be carved in the outside of the letter: to speak yet somewhat plainer, that mind and meaning which the Christian Expositors make of the words, by referring them to the truth whereof David was a type, they gather from the very characters, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transposed, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Anagram as it were of the word which signifieth to rejoice is Mesiach, that is, Christ, or the anointed. Now the title of King is attributed to Christ in Scriptures sometimes absolutely, sometimes with additions; but such as make him more absolute, exalting his crown as fare above all corruptible crowns as the heaven is above the earth. For his style given by the sacred Heralds is King immortal, King of Heaven, King of righteousness, Prince of peace, Lord of life, Lord of quick and dead, Lord of all, King of Kings, and Lord of Lords. This heavenly crown in glory, as much obscuring the lustre of earthly Diadems as the Sun doth the least blinking star, belongeth to our head Christ Jesus by a threefold right: 1. Of birth. 2. Of donation. 3. Of conquest. His birth giveth it him; for he is the first born of the Father, and therefore b Gal. 4.1. heir of all things, and Lord of all. By gift also he hath it. c Psal. 2.8. Luke 1.32. The Lord God shall give unto him the Throne of his Father David, and he shall reign over the house of Jacob for ever. Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. It is his also by conquest, for he hath overcome the world, John 16.33. he hath conquered hell and death, and hath the keys of both, Rev. 1.18. If you demand where his throne is, I answer, above at the right hand of his Father, Psal. 110.1. below in the hearts of all the faithful, whom he ruleth by the Sceptre of his word. Thus much for the cliff, I set now to the notes, which are either 1. In rule. 2. In space. 1 The note in space I take from the coherence of this Psalm with the former; the last words of the former Psalm are Salvum fac Regem, Lord save the King, or Save Lord, let the King hear when we call: the first of this, Exultabit Rex in salute, The King shall rejoice in thy salvation. That which there the Church prayeth for the King, here the King praises God for. The Church prayeth God there, ver. 1. The name of the God of Jacob defend thee, send thee help, and strengthen thee out of Zion. And ver. 4. grant thee thy hearts desire, and fulfil all thy mind: and doth not the King in this Psalm trace the former footsteps, and follow the same notes in this Psalm of ? The King shall rejoice in thy strength, ver. 1. And, thou hast given him his hearts desire, ver. 2. What instance I in diverse Psalms? In the same Psalm, for the most part, in the beginning the Prophet soweth in tears, and in the end reapeth in joy; in the beginning he complaineth, in the ending he praiseth; in the beginning he cries for sorrow, in the end he sings for joy; in the beginning we have a storm of passion, in the end the sunshine of God's favour. The countenance of the Prophet, drawn to the life in this book of Psalms, resembleth the picture of Diana at Delphos, quae intrantibus tristis, exeuntibus hilaris videbatur, the face whereof seemed to frown upon all at their coming in, but to smile upon them at their going out. Such a copy of David's countenance we have Psal. 6. lowering at the first verse, Lord rebuke me not in thine anger, etc. but clearing up at ver. 8. Depart from me ye workers of iniquity, for the Lord hath heard the voice of my weeping. How dolefully doth the 22. Psalm begin? My God, my God, why hast thou forsaken me? but how sweetly doth it conclude from ver. 22. to the end? I will declare thy Name to my brethren: in the midst of the congregation will I praise thee, etc. O the wonderful power and efficacy of prayer, which in a moment pierceth the clouds, and bringeth back a blessing before we can imagine it is gone out of our lips! Like a piece of Ordnance highly mounted it battreth the walls of heaven before the report thereof be heard on earth. No natural agent produceth any effect before itself be produced: nothing bringeth forth before itself is brought forth: yet prayer worketh oftentimes before it is made, and bringeth forth some good effect before itself is perfectly conceived: for God understandeth the thoughts before the notions are framed; he heareth the heart dictating, before the tongue, like the pen of a ready writer, copieth out our requests. Now if the prayer of one righteous man prevaileth so much with the Omnipotent, how much more the united prayers of the whole Church? If one trumpet sound so loud in the ears of the Almighty, how much more a consort of all the silver trumpets of Zion sounded together? If one sigh is of force to drive our bark to the wished haven, how much more a gale of sighs breathed from a million of God's afflicted servants? What judgement cannot so many hands lifted up bear off from us? what blessing are they not able to pull down from heaven? Wherefore, as the whole Synagogue with one mouth prayed God for their King, so according to Saint Paul's precept, the whole Christian Church offered up their united devotions for the Roman Emperor. The matter and form of their prayer is set down by d Tertul. in apol.. Manibus expansis, quia innocuis, capite nudo, quia non erubescimus, precantes semper sumus pro omnibus Imperatoribus, vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, Senatum fidelem, populum probum, orbem quietum. Tertullian; With hands spread abroad, because innocent; and bare head, because not blushing, we are always praying for all Emperors, that God would grant unto them a long life, a happy reign, a safe house, victorious armies, a faithful council, a loyal people, and a peaceable world. And if according to Saint e Cypr. de laps. Cyprians passionate admonition we would join publicly our prayers to their prayers, and our tears to their tears, and our sighs to their sighs, who groan under the heavy yoke of heathenish or antichristian tyranny; who knoweth whether God would not change the face of Christendom, and not only wipe blood from the body, but also all tears from the eyes of his most disconsolate Spouse? Thus much of the notes in space; the notes in rule are specially In thy strength. 1. That the only security of Princes and States is in the strength of the Almighty. The King shall rejoice in thy salvation. 2. That God holdeth a special hand over Sovereign Princes. 3. That Princes mightily defended and safely preserved by the arm of God must thankfully acknowledge this singular favour, and deliver their deliverances to after ages, that the children yet unborn may praise the Lord as we do this day. 1. That Princes and states have no safe repose but under the shadow of the Almighty, I need not allege any one Psalm for proof: it is the burden almost of every song. Not a string in David's harp but soundeth out this tune, briefly, f Psal. 2.12. happy are they that put their trust in him. g Psal. 4.8. Thou Lord only makest me to dwell in safety. h Psal. 20.7. Some trust in chariots, and some in horses: but we will remember the Name of the Lord our God. i Psal. 21.7. The King trusteth in the Lord, and through the mercy of the most High he shall not be moved. k Psal. 44.6.8. I will not trust in my bow, neither shall my sword save me. In God we boast all the day long: and praise thy Name for ever. Selah. Upon this note how excellent doth he divide? l Psal. 18.2. The Lord is my rock, and my fortress, and my deliverer: my God, my strength in whom I will trust, my buckler, the horn of my salvation, and my high tower. m Xen. Cyr. p. ed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It is not the golden Sceptre we see Princes lean upon that supporteth them, it is the loyalty of their loving subjects which beareth them up: withdraw this golden Sceptre from them they cannot stand. n Plin. in panegyr. Satellitium principis ipsius innocentia optimum munimentum munimento non egere. The best guard of a Prince, saith Pliny, is his own innocence, the best defence and munition to need none, for arms are provoked by arms; neither can a Prince be guarded from his own guard but by his buckler of faith, and the right hand of the Almighty: Dextra mihi deus est, My right hand is my god saith he in the Poet falsely and blasphemously: but David truly and most religiously, The Lord is the strength of my right hand. o Psal. 127.1. Except the Lord build the house, they labour in vain that build it: except the Lord keep the City, the watchman waketh but in vain. Except the Lord protect the royal person of a Prince, the Statesman counselleth, the Captain fighteth, the Guard waiteth but in vain: no magazine of treasure, no arsenal of armour, no fleet by Sea, no forces by land, no alliance with neighbour Princes, no allegiance of subjects can secure their persons for a moment. Those in the bath who forsake their guides and will venture to go of themselves are often drowned: and travellers who refuse or distrust their convoy when they pass through thievish places, dismissing them or stealing away from them, for the most part by escaping seeming danger, fall into certain danger: so it fareth with them who rely not upon the protection of the Almighty, but seek other help, aid and support, from the arm of flesh, or the brain of worldly Politicians. p Jer. 17.5. Cursed is he who maketh flesh his arm, and trusteth not in the Lord his God. To the truth of which verdict the greatest Potentates in the world have subscribed with their own blood. Nabuchadnezzar trusted in his City Babel, and it became his Babel, that is, his confusion. Xerxes' trusted in his multitude of men, his multitude encumbered him. Darius in his wealth, his wealth sold him. Eumenes in the valour of his regiment called the Silver-shields, his Silver-shields bound him and delivered him to Antigonus. Roboam in his young Counsellors, his young Counsellors lost him the ten Tribes. Caesar in his old Senators, the Senators conspired against him. Domitian in his guard, his guard betrayed him. Adrian in his Physicians, his Physicians cast him away: Multitudo medicorum perdidit Adrianum Imperat orem. These all leaned upon Egyptian reeds, which not only broke under them, and so deceived their trust; but also ran in to their hands and sides, and wounded them. By whom let us all learn to distrust all means of trust and confidence, save in the continuance of God's favour, and the support of his power and Grace. St. p Prosp. sent. excerpt ex Aug. Qui in se stat non stat, qui se sibi sufficere confidit, ab eo qui verè sufficit defici●. Prosper out of St. Austin happily concludeth this point; Whosoever standeth upon himself standeth not; he who is confident in his own support, by this his arrogancy loseth the support of true confidence; opinion of self-sufficiency inferreth a deficiency from him in q 2 Cor. 3.5. Not that we are sufficient of ourselves to think any thing of ourselves but our sufficiency is of God. whom is all our sufficiency. I have showed you the pictures of those who have suffered shipwreck by making worldly policy their Pilot, and committing their body and goods to those brittle barks which I before mentioned: behold now the cheerful faces of those who in a deluge of troubles have yet arrived to the fair havens, being steered by the compass of God's Word, and carried safe in the ark of divine protection. How many mutinies against Moses? how many stratagems against Joshuah? how many attempts against David? what preparations against Hezekiah? what combinations against Jehosaphat? what armies against Constantine? what fulminations from Rome, what Armadas from Spain, what poisons, what dags and daggers from Traitors at home against Queen Elizabeth? Yet all these were compassed as it were with a wall of brass, and castle of Diamond, the Divine protection. Abijah and his people joining battle with Jeroboam smote him and all Israel, and slew five hundred thousand, and took Bethel with the Towns thereof, and Jeshanah with the Towns thereof, and Ephraim with the Towns thereof; and the children of Israel, though fare more in number, were at that time brought under, and the children of Judah prevailed. Why? Because they were better soldiers? or better armed? or led by a more expert General? or because they had advantage of the place? Nay, rather they were every way disadvantaged. For r 2 Chron. 13.13. Jeroboam caused an ambushment to come about behind them: so they were before Judah and the ambushment was behind them. To put you out of doubt, the holy Ghost yields a reason of Judah's prevailing, s 2 Chron. 13.18. because they relied upon the Lord God of their fathers. St. Austin parallels this wonderful victory with the like that fell out about his time. When t Aug. de Ci●. Dei l. 5. c. 23. Uno die Rhadagesus tanta celeritate victus est, ut ne uno quidem non dicam extincto, sed ne vulnerato quidem Romano, multo amplius quam centum millium prosternetur exercitus. Rhadagesus King of the Goths with a puissant army environed Rome, and by reason of the small preparations in the City no hope could be expected from man, how did God perform the trust by his Saints reposed in him, and fought for them in this their greatest extremity, and so discomfited the enemies, that in one day an army of a hundred thousand was utterly defeated, not a man of the Roman side being slain, nor so much as wounded? God loveth those best who trust him most, and he saveth them above means who hope in him above hope: as did Abraham the father of the faithful. Believe him who spoke it out of his own experience: u Psal. 125.1. They that trust in the Lord shall be as mount Zion, which cannot be removed, but abideth for ever. x Ps. 91.1.4.5.6.7.10. ver. 4. He that dwelleth in the secret place of the most high, shall abide under the shadow of the Almighty. He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler. Thou shalt not be afraid for the terror by night: 5.6. nor for the arrow that flieth by day: nor for the pestilence that walketh in darkness: nor for the destruction that wasteth at noonday. A thousand shall fall by thy side, 7.10. and ten thousand at thy right hand, but it shall not come nigh thee. There shall no evil befall thee, nor any plague come nigh thy dwelling. y Psal. 3.8. Salvation belongeth to the Lord. z Ps. 144.10. It is he that giveth salvation unto Kings who delivereth David his servant from the hurtful sword. Why is the accent upon Kings? as likewise in the words of my text, The King shall rejoice in thy strength, exceeding glad shall He be of thy salvation. Doth not the wing of God's provident care extend to all his Children? are they not all safe under his feathers? They are all; yet Kings are nearest to his breast, they receive more warmth from him, he hath a special care of them, according to my second observation: Obser. 2 That God taketh Princes into his peculiar protection. He keepeth them as the Signet of his finger, because in them the Image of his Sovereign Majesty most brightly shineth. It concerneth him in honour to maintain them who are his Vicegerents upon earth. It concerneth him in love to defend the defenders of the faith, and cherish the nursing Fathers of his dearest Spouse. It concerneth him in wisdom to save them who are the breath of so many thousand nostrils; to keep them whole who are the a Sen. de clem l. 1. c 4. Ille est vinculam pe● quod respublica cohaeret: nihil ipsa per se futura nisionus & praeda, si mens illa imperii subtrahatur. Regeincolumi mens omnibus una, amisso rupêre fidem. bond which holdeth together the whole Commonwealth. In the danger of a King is the hazard of a State, in the hazard of a State the ruin of a Church, in the ruin of a Church b Vid. Camerar. meditat. hist. c. 30. Magnos vi●os divinitus ab insidiis saepenumerò conservari. God's honour lieth in the dust. The heathen Poet glanced at this truth, when every where he styleth King's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were bred up and fostered in the bosom of Jove, or rather Jehovah. Keep me, saith David, as the apple of thine eye: Who can endure the least prick in the apple of the eye? no more will God abide his anointed to be so much as c 1 Chro. 16.22. touched: Nolite tangere unctos meos. Is God so tender over Prince's safety, and ought not they to be as tender of his honour? Is he so gracious to them, and ought not they be as grateful to him? The planets that receive more light from the Sun, reflect more back again: the earth that receiveth rain from heaven, returneth it back in vapour: Cessat decursus donorum si cesset recursus gratiarum: Obser. 3 God will shut the windows of heaven, and restrain the golden showers of his blessings, if we send not up the sweet vapours and exhalations of our thanksgiving and praise. He forfeiteth his tenure who refuseth to do his homage, be it but the tendering of a red rose in acknowledgement of service. Such a kind of homage Almighty God requireth of us for all we hold of him, the red roses of our lips, and the sweet savour of our devout meditations. Verily he deserveth to lose his garden who will not afford his Landlord a flower. Si ingratum d Sen. de bene sic. dixeris, omnia dixeris; if you call a man unthankful you need say no more, for you cannot say worse: whosoever deserveth to be branded with a mark of Ingratitude, hath his conscience feared with a hot Iron. For what is e Cic. pro planc. Religion, but Gratitude to God; Piety, but Gratitude to Parents; Loyalty, but Gratitude to Princes; Charity and friendship, but gratitude to our neighbour. Now of all men Princes are most obliged to be thankful to God, because the beams of his favour shine most bright in their Crowns and Sceptres, he sets them in his own seat of authority, investeth them with his own robes of majesty, armeth them with his own sword of justice, supporteth them with his own Sceptre of power, adorneth them with his own Diadem of royal dignity, and graceth them with his own style of Deity, Ego dixi dii estis, I have said ye are Gods, e Joh. 10.34. & Psal. 82.6. and all of you are children of the most High. Above all therefore Princes ought to be most grateful to God, because God hath placed them in that high condition, that all other own duty and thankful service to them, and they to him alone. Thanks are not thanks-worthy if they float only in the mouth for a time, and spring not continually from the heart. That gratitude is grateful and acceptable to God and men, whose root is in the heart, and blossoms in the tongue, and fruits in the hands; whose root is love, and blossoms praises, and fruits good works. The root in the heart cannot be seen of any but God, the blossoms in the lips are blown away with a breath, but the fruits in the hands are more lasting. Wherefore Noah was not contented after he and his family were saved from the deluge to offer up a sweet smelling sacrifice of thanksgiving upon the Altar of his heart; but he leaveth behind him an Altar of stone, Jacob an house to God, Joshua a Trophy, Solomon a Temple, the Centurion a Synagogue, Veronica a statue of brass, Constantine many Churches and Hospitals, Paula a magnificent Monastery at Bethlehem, where our Lord was borne. The Heathen after they had escaped shipwreck hung up their f Horat. odd. Me tabula sacer votiva paries indicabit humida suspendisse vestimenta Maris deo. votivas tabulas to Neptune. After victory, besides supplications per omnia pulvinaria deorum, they put garlands upon the Images of their gods, and left the chief spoils taken in war in the Temple of Mars. The Jews by the commandment of God reserved a golden pot of Manna in the Ark, in memory of that Manna which fell in the Wilderness. In a thankful acknowledgement of the deliverance of their first borne in Egypt, they offered every first borne to God: and to eternize the memorial of their passage out of Egypt, and freedom from servitude, they altered their Calendar, and made that month in which God by Moses delivered them out of the house of bondage the g Exod. 12.2. beginning of their months. Application. According to which religious precedents our gracious King, being as upon this day pulled out of the paw first of the Bear, and then of the Lion and his seven claws, hath erected a lasting, living, and which is more, a speaking monument of his thankfulness to God, by appointing the feast we now keep to preserve from oblivion his Majesty's wonderful preservation on this day from imminent destruction. When a motion was made in the Senate of dedicating a statue of massy gold to the honour of h Tacit. annal. l. 2. Illae verae sunt Statuae quae in hominum mentibus collocantur. Germanicus, Tiberius the Emperor opposed it, but upon a very plausible pretence, that Images of brass and gold are subject to many casualties; they may be stolen away, they may be defaced and battered, foul indignities and scorns be put upon them. Those are the true Statues of virtue and Altars of fame which are set up in men's minds: such Altars hath our Sovereign erected in the hearts of all his loving subjects, upon which we offer this day throughout all his dominions the sacrifice of praise and thanksgiving for his Majesty's marvellous deliverance, unparallelled in our age. i Psal. 19.2. Dies ad diem eructat sei monem, & nox ad noctem annunciat scientiam. One day shall tell another, and one night shall proclaim it to another what great things the Lord did upon this day for his Anointed, whereat we rejoice. How was his Majesty wrapped over and over in the snares of death, when under colour of taking a Seminary Priest (as he was made believe) newly arrived with a pot full of golden seeds to sow rebellion and treason in his Kingdom, he was led by Alexander Ruthwen through so many chambers into that study which was a long time before appointed for the stage whereon to act that bloody tragedy, whose catastrophe was as happy to the King and Kingdom, as dismal and fatal to the principal Actors. If ever study might be rightly termed according to the Latin name armarium, this was it; for it was not musaeum, but campus Martius, not a student's treasury, but a traitor's armoury: here he findeth but two Authors, and they should both have been Actors. In stead of the gold which was promised, here he seethe Iron and steel, and no strange coin as he was borne in hand, but his own, I mean the cross daggers, not stamped on metal, but ready to be driven into his sacred breast, and sheathed in his bowels. Well might the King here cry upon k Philo de legate. Alex. Ubi cessat humanum auxilium ibi adest divinum. Philo as Croesus did upon * Herod. clio. Solon when he stood on the pile to be burned, and the fire was kindled at the bottom: O Philo, Philo, I find thy words to be gospel, though thou wert an unbelieving Jew. Man's extremest necessity is God's chiefest opportunity: then cometh help from heaven when the earth is at a stand, and man at his wit's end. What hope was here from man? whence could the King expect any help being unarmed, unattended, unguarded, between two Traitors (as Christ between two thiefs) with the point of a dagger at his heart, in that dark room? Whence or how should there break in any light of comfort from any the least chink? Where should his hope cast anchor? Upon his servants and train? But besides many doors, locks, bolts and bars between them and his Majesty, most of them by the Earl Gowry upon a false alarm were sent out of doors to post after him in the field. Upon the Traitor himself? But his respectless and barbarous carriage, his desperate speeches, his execrable oaths, his bloody looks, his sparkling eyes, and glistering poniard drawn threatened nothing put present death. Upon himself? But alas he had no weapon defensive or offensive, and now the sign was at the heart, I mean the dagger's point at his breast. O the dread of sacred Majesty! O the bulwark of innocence! O the power of eloquence! O the force of conscience! which though they could not blunt the point of the Traitor dagger, yet they dulled the edge of his malice for a time. When a scholar of St. l Ruffin. in hist. John the Evangelist, misled by ill company, had turned to a Ruffian, and common hackster, and robber by the high way, and drew at his master; upon a word only, spoken to him by St. John, he relents, flings away his weapon, falls down upon his knees, craveth pardon with tears, and promiseth for ever to abandon his wicked course of life. So powerful is the ministry of the word and mighty in operation, so reverend is the calling of the dispensers of God's mysteries, that the naming only of a dead Preacher Mr. Rollock preserved for a time the life of our Sovereign. Ruthwen cannot endure to hear that the soul of Master Rollock should accuse him before Christ's tribunal, for defiling the doctrine of the Gospel which he taught him, by the blood spilt by him of the Lords Anointed. His heart gives in, and he withdraweth himself for a while, and thereby giveth his Majesty time to breathe, and means to cause the study window to be opened, at which entered some light of comfort. m Cic. pro Sylla. Sed urget eadem fortuna quae caepit; his Majesty must yet bear a worse brunt. For like as a Toad, being eased of his swelling for a time by eating of a planten leaf, if he meet with a Spider afterwards receiveth new poison, and swelleth more than before: even so Alexander meeting with the Earl Gowry his brother, (who was the Spider that spun all the web of this treason, which within a few hours was swept down and himself in it with the bosom of destruction) receiveth new poison from him, and now is so big with malice and treason that he is ready to break. In therefore he comes again to the study with two rapiers, and first binding himself by oath to bereave his Majesty of his life, he offereth to bind his royal hands. But the King putting on the resolution of the Orator, n Cic. in Catil. Si moriendum est in libertate moriamur. If we must die let us die as free men, looseneth his hands, and fastening upon the Traitor's hand and sword grappleth with him, and by main force drew him to the window (a little before opened) whence by speech and signs he made known to his faithful servants, at that instant passing under the window, how things stood with him, and how near he was to utter ruin by treacherous villainy. As soon as they heard his Majesty's voice they made all possible speed to rescue their master; yet before they could force the way through so many doors, locks and bars between them and their immured Sovereign, the light of all Israel had in all likelihood been extinguished, but that one of the King's servants by the secret conduct of divine providence lighted upon the false door opening to the stair case, which he had no sooner got up, but he seethe the King on the ground, and the Traitor grappling with him, whom after he had loosened from the King, with many wounds he tumbled down the stairs to receive his fatal blow from two other of his Majesty's servants, who by this time had found the blind way leading to the turnepecke. And thus was the first act of this bloody tragedy ended by the exit or going out of the first Actor Alexander Ruthwen, first out of that stage, and soon after of this world. The next act though more bloody yet was by so much the less dreadful, because the King by his servants, velut o Eras. adag. homerica nube tectus, was saved out of murder's way. Now his Majesty's honourable attendance must prove their valour, and testify their loyalty by as many mouths as they received wounds in that hot skirmish, wherein their Antagonists had the advantage of all things save the cause: double they were in number, better appointed of weapons, and more acquainted with the place. For the Earl Gowry (like the man possessed in the Gospel, which p Luke 11.26. walked through dry places, and took to him seven spirits worse than himself) armed himself, and took seven of his servants with him, more hardy and desperate than himself, and finding his brother newly slain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was so enraged with fury and revenge, that he sweareth at his entry into the chamber that not a man of them should scape, calling them by his q Cic. parad. Ex●lem me suo nomine vocat. own name Traitors. Here malice and love, fury and courage, treachery and loyalty, villainy and piety try it out at the point of the sword, and the combat is soon ended by the death of the Arch-Traitor. Upon whose fall the hearts of the rest fail, and they are now easily driven out of the room, and fresh aid cometh to the King by the rest of his train, who by this time had broken down all the doors, and made a passage into the study, where now they find the King safe, and the Earl Gowry lying dead at his feet. Whereupon they all fell upon their knees, and praised the mighty God of Jacob, who giveth salvation to Kings, and then had delivered his servant James from the peril of the sword: then were the words of my text verified, The King shall rejoice in thy strength, O Lord, exceeding glad shall he be of thy salvation. Then, if ever, our King joyed in thy strength, and in thy salvation excessively rejoiced. And not long after the words following (ver. 3.) were fulfilled in him; Thou preventedst him with blessings of goodness, and thou didst set a Crown of pure gold upon his head, viz. the Crown of England; which shortly after fell unto him, and hath ever since flourished upon his head: and so Lord may it still till he changeth this his corruptible crown with an incorruptible, and his mortal state with an immortal, purchased for him and all of us by the death and passion of our Lord and Saviour Jesus Christ. To whom with the Father and the Holy Spirit be rendered all glory, honour, praise and now and for ever. Amen. PANDORA'S BOX; OR, THE CAUSE OF ALL EVILS AND MISERY. A Sermon preached before the high Commission in his Grace's Chapel at Lambeth. THE SEVENTH SERMON. HOS. 13.9. Hesiod. erg. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O Israel, thou hast destroyed thyself, but in me is thy help. Most Reverend, Right Honourable, Right Worshipful, etc. I Should tremble to rehearse this text in your ears, if there were not comfort in it as well as terror, joy as sorrow, help as calamity, salvation as destruction. But you may easily discern in it a double glass set before us; in the one we may see our hurt, in the other our help; in the one Israel fallen, in the other raised up; in the one Adam and all his posterity wounded by a grievous fall from the Tree of knowledge, and weltering in their own blood, in the other healed and washed by Christ's blood; in the one destruction from within, (Thou hast destroyed thyself O Israel) in the other salvation from above; (but in me is thy help.) In the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath destroyed thee, or one hath destroyed thee, or thy destruction O Israel, or O Israel thy utter ruin and desolation. An abrupt and imperfect sentence, to be made up with something that goeth before, or to be gathered from that which followeth after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but or for in me is thy help. There were never pictures held in greater admiration than those of a Plin. l. 35. c. 10. Timanthes, and they for this especially, that they exhibited more to the understanding than to the eye, intimating more than was expressed, and presenting always somewhat to the conceit which could not by colours be represented to the sight. And for the like reason, those strains of Rhetoric most take the wise, and affect the judicious ear, which express more by expressing less, the sentence being broken off in the midst, to show the force of violent passion which bereaveth us on the sudden both of sense and speech. The Musicians also in their way tickle the ear by a like grace in music to that figure in speech by unexpected stops and rests, making a kind of Aposiopesis and harmonical Ellipsis. Surely as the broken joints and maimed limbs of men uncovered much move us to compassion; so the imperfect and maimed members of sentences, uttered in anger or grief, are aptest both to signify and to move passion. Such is that broken speech of b 2 King. 13.14. Joash the King concerning Elisha, over whose face he wept and said, O my father, my father, the chariot of Israel and the horsemen thereof. And that of c Psal. 6.3. David, My soul is sore troubled, but thou O Lord how long! And the like of our d Luke 19.42. Saviour, If thou hast known, even thou, at least in this thy day, the things that belong to thy peace. And semblable thereunto is this in my text, Shikethka, Jisrael perdidit te, or perditio tua, it hath undone thee, or thy ruin O Israel. For those words (ex te) which we find in many latin copies are added by the Translator to fill up the breach in the sentence: in the Hebrew there is a verbal Ellipsis or defect, which expresseth a real Ellipsis or utter failing of Israel's strength, and a figurative Ellipsis and seeming deficiency in God himself, through a deep taking to heart of Israel's now most deplorate estate: e Virg Aen. 2. — ruit Ilium & ingens Gloria Dardanidum. The Crown of Israel is fallen from his head, and all his honour lieth in the dust. Israel after many grievous strokes and wounds received, now bleeds at the heart, and is a breathing out his last gasp; and the God of Israel by a Sympathy of grief seemeth to lie speechless. For his words falter: thy destruction Israel, or it hath destroyed thee, Israel is destroyed, who hath destroyed Israel? or why is Israel destroyed? why is the cause and author of Israel's woe concealed, and the sentence left abrupt and imperfect? f Tertul. adver. Hermog. c. 22. Adoro Scripturae plenitudinem. Tertullian speaking of the perfection of Scripture saith, I adore the fullness of the Scriptures: in another sense, yet true, I may use the contrary attribute, and say, I adore the deficiencies and seeming vacuities in Scripture sentences, where the room left for words is anticipated by passion, and filled up with sighs and groans. Will you have the cause why God expresseth not the cause of Israel's plagues? Because he would not add unto them. Had he filled up the brack in the contexture of the sentence, it must have been with these or the like words, by the consent of Interpreters, It is thy stubborn heart, O Israel, and thy open rebellion against me: it is thy stoning my Prophets, and killing my messengers sent early and late unto thee: it is thy spiritual fornication, and Idolatrous worship of Jeroboams' golden calves that hath heretofore brought all thy misery upon thee, and now hath wrought thy final overthrow. But alas this had been to mingle judgement with wormwood, to kill them with a word whom he meant to smite with a sword. It is enough for a Judge to pronounce the dreadful sentence of death, it is too much then to fall foul upon the prisoner with amplifications and bitter invectives. Howbeit, whether for these or better reasons best known to himself, God doth not here particularly set down the author or cause of Israel's woe; yet in the other member of the sentence (but in me is thy help) removing the cause from himself, and professing that there had been help in him for them, but for some bar: he giveth them to understand in general what it was he forbore to speak, but they could not but conceive, and we must gather out this Scripture for our instruction, that the cause of Israel's overthrow, and the ruin of all other Kingdoms is in their sins, and from themselves. As in music, though each string hath a different sound by itself, yet many of them struck together make but one chord: so the last translation which I follow, and all the former which I have read, though they much differ in words, yet they accord in the sense by me now delivered. For whether we read as some do, Rex tuus, thy King; or as others, Vitulus tuus, thy calf; or as Calvin, Aliquid praeter me, something besides me hath destroyed thee; or as St. Jerome doth, Perditio tua ex te, thy destruction is from thyself; or as the King's Translators render the Hebrew, thou hast destroyed thyself, the sentence is all one, thy mischief is from thyself, but all thy hope of help is from thy God. Julian gave for his arms in his Scutcheon an Eagle struck through the heart with a flight shaft feathered out of her own wing, with this Motto, propriis configimur alis, our death flies to us with our own feathers, and our wings pierce us to the heart. To apply this pattern to my text, and leave the print thereof upon it to imprint the doctrine thereof deeper in your memories. The Eagle struck dead is the Church and Commonwealth of Israel, the arrow is the swift judgement of God, the feathers shed out of her own wings which carried the arrow so swift, and drove the head of it in so deep are Israel's sins. It is a lamentable thing to hear of the ruin and utter overthrow of any Kingdom; how much more of the downfall of Israel Gods chosen people, his chief treasure, his only joy? But that Israel should be Israel's overthrow, that Israel should be felo de se, and accessary to his own death and utter confusion; this must needs prick the quickest vein in our hearts. And these are the three points which by the assistance of God's spirit I am first to clear to your understanding, and after to press upon your religious affections: 1. The accident to the subject: Destruction. 2. The subject of this accident: Israel. 3. The cause of this accident in this subject: Thou, or thy sins; thou by thy sins hast destroyed thyself O Israel. First, of the privative accident, destruction. Destruction is opposed to construction, as corruption to generation: and as that is the death and dissolution of all natural bodies, so this of all artificial. I except not such as are purposely made to preserve corpses from corruption and putrefaction, as coffins of lead, and sepulchers of Marble. For these also in time corrupt and moulter away: — Sunt ipsis quo que fata sepulchris. Nay, we may make this strong line of the Poet a little stronger, ver. 14. and say truly, sunt ipsis quo que fatis fata; death itself hath his dying day: for my Prophet in this chapter threatneth g O death I will be thy plagues O grave I will be thy destruction. death with death, and the grave with destruction. Howbeit destruction here, as it is applied to Israel, seemeth not so much to signify destruction in the vulgar acception, that is, the pulling down of the houses, or sacking of towns and villages, as the dissolution of the state, and downfall of the Kingdom of Israel: and therefore the point herein to be seriously thought upon is the Soph Pasuck full point, and fatal period of all earthly States, Societies, Commonwealths and Kingdoms. All natural things carry in their style Corruptible, all humane in their style mortal, all earthly in their style Temporal: to distinguish the first sort from things supernatural, which are incorruptible; the second sort from things divine, which are immortal; the third sort from heavenly, which are eternal. The things which are seen, saith the h 2. Cor. 4.18. Apostle, are temporal, but the things which are not seen, are eternal. It is the royal prerogative of him who i Apoc. 19.16. & 17.14. hath written upon his thigh, and on his vesture, King of Kings and Lord of Lords, that his Kingdom is bounded with no limits, nor confined to time: the eternity whereof is proclaimed in holy Scriptures by five noble Heralds, two Kings, two Prophets, and an Archangel. The two Kings are k Psal. 45 6. Thy throne O God is for ever. David and l Dan. 4.32. Whose dominion is an everlasting dominion. Nabuchadnezzar. The two Prophets are m Cap. 17.14 His kingdom is that which shall not be destroyed. Daniel and n Micah 4.7. The Lord shall reign from henceforth even for ever. Micah. The Archangel is o Luke 1.31, 32, 33. Horat. car. l. 1. odd 3. Semotique prius tarda necessitas leti corripuit gradum. Gabriel, whose trumpet soundeth most shrill, and giveth a most certain sound: Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus, ver. 31. He shall be great, and shall be called the son of the Highest, and the Lord God shall give unto him the throne of his father David, ver. 32. And he shall reign over the house of Jacob for ever, and of his Kingdom there shallbe no end, ver. 33. Of all other there shallbe. For all politic bodies are in some sort subject to the condition of natural bodies. As these, so they have their beginning or birth, growth, perfection, state, decay and dissolution. And as the statures of men in this decrepit and feeble age of the world are much diminished, and their life shortened; so even States and Empires fall short of their former greatness, and are like sooner to arrive to their period, natural end, or to speak more properly, civil death and dissolution, called in my text destruction. Some who have taken upon them to calculate as it were the nativity of the world, and erect a scheme of all the living, have set the utmost day of the duration of the one, and life of all the other to fall within four hundred years, according to an ancient tradition of the Jews fathered upon the house of p Melancthon in Chron. l. 1. p. 10. Sex millia annorum mundus; duo millia inane, duo millia lex, duo millia dies Messiae: & propter peccata nostra quae multa & magna sunt deerunt anni qui decrunt. Elias: The world shall last six thousand years; two thousand thereof there shall be a vacuity or emptiness; two thousand the Law shall continue; and the days of the Messiah shall make out two thousand more; of which if any be lacking, by reason of our many and grievous sins they shall be lacking. The Cabalists favour this conceit, and labour to wierdraw it out of the first verse of the first chapter of Genesis, where because they find six Alephs or A's which in numeral characters signify so many thousand years, conclude the duration of the world from the first creation to the end shall make up just that number of years. And many also of our Christian Chronologists, streining the letter of q 2 Pet. 3.8. One day with the Lord is as a thousand years, and a thousand years as one day. St. Peter too fare, allot precisely six thousand years for the continuance of the world; at the seventh thousand they believe we shall all begin to keep our everlasting Sabbath in heaven. For the period of particular Kingdoms Gasper q P●ucer. praesat. in Chron. Carion. Hanc periodum lege quadam sancitam divinit●s magnis Impe●iis fatalem esse, & universales mutationes afferre ostendunt omnium temporum historiae. Peucerus observeth that it seldom or never exceedeth 500 years; which he proveth by these instances following. From the departure of the children of Israel out of Egypt to the building of the first Temple we find much about five hundred years run out: the first, as also the second Temple stood thereabouts: the Assyrians ruled in Asia so long: Athens was ruled by Kings, Rome by Consuls just so many years: From Augustus to Valentinian the last, five hundred years are reckoned, all which time the seat of the fourth Monarchy of the world was fixed at Rome. The Church of Rome in a sort continued in her purity for five hundred years: After the Papacy and superstition grew to the height in the western parts before the thousanth year, and five hundred years after the happy reformation begun by Martin Luther. Yet neither that tradition of the house of Elias, nor the observation of Peucerus are of infallible certainty. r Acts 1.7. which the Father hath 〈◊〉 in his own power. It belongeth not to us to know times and seasons: and though often God hath translated Kingdoms within the limits of five hundred years, yet not always: some have lasted longer, as the Monarchy of the Assyrians; some fare shorter, as the monarchy of the Persians; and after them of the Grecians. The Christian Kings of Jerusalem finished their course within a hundred years. Men may probably guess at the circumvolution of great Empires and Kingdoms: but neither can the Astrologers certainly foresee by the course of the stars, nor s Bod. de rep. l. 4. c. 2. ex Plat. pol. 8. Platonics define by the accomplishment of the nuptial number, nor Politicians foretell by their intelligence with foreign States, nor Magicians determine by conference with their familiar spirits: but the Prophets of God only forewarn by inspiration from him who hath decreed before all time the days of man, and continuance of families, and periods of Kingdoms, and ages of the world, and lasting of time itself. That which Belshazzar saw, t Dan. 5.25.26. a hand writing upon the wall, all Princes and States may see and read in the records of heaven kept in holy Scripture: Mene, Mene, thou art numbered, thou art numbered, thy years are summed, thy days are appointed, thine hour is set. Be thou as great and glorious as Nebuchadnezzars' Image with a head of gold, arms of silver, belly and thighs of brass, and legs of Iron; yet thou standest upon feet of clay. And what is now become of the head of gold which represented the Assyrian? and arms of silver which resembled the Persian? and the thighs of brass which set forth the Grecian? and the legs of iron which signified the Roman Monarchy? Are they not all broken together, and become like chaff of a summer's flower dispersed with the wind? How proudly doth Sennacherib insult over those Nations whom his Ancestors had destroyed? u Esay 37.13. Where is the King of Hamath, and the King of Arphad, and the King of the City Sepharvaim, Hena and Ivah? Little did he then think of a bird from the East, Cyrus by name, that after a short time should chirp the like note at the Court of the great King of Ashur: Where is the King of Shinar, and the King of Babylon, and the King of Damascus, and the King of Nineveh, and the great Monarch of Assyria? Whereas he should with Nabuchadnezzar have x Dan. 4.34.35. honoured for these victories him that liveth for ever, whose Kingdom is from generation to generation. And all the inhabitants of the earth are reputed as nothing: and he doth according to his will in the army of heaven, and among the Inhabitants of the earth: and none can stay his hand, or say unto him, What dost thou? x Horat. l. 1. car. od. 34. Valet ima summis mutare: & insignem attenuat Deus, hinc apicem rapax fortuna sustulit, hic posuisse gaudet. If the state of Kingdoms and Monarchies is so fickle, what folly, or rather madness is it for any private man to dream of perpetuities and certainties, and indefeisable estates? As if a man might be safe in a small cabbine under hatches, when the whole Ship is drowned under the water: or a Spider secure in his web, when the whole window is pulled down: or a young bird out of danger in the nest, when the whole arm of the tree is torn off. All private men's estates are ventured in the bottom of the Commonwealth, and all commonwealths in the great vessel of the earth, which was once swallowed up with a deluge of Water, and shall be ere it be long with a deluge of fire. A house infected with some kind of Leprosy by the Law was to be pulled down and burnt to ashes: and when iniquity shall so abound on the earth that the whole world shall be infected with the Leprosy of monstrous and enormous sins, this great house which hath been long tottered, shall be burned, and fall down about our ears. And verily if all other signs be accomplished, as many of the learned in their commentaries upon the Apocalyps contend, I should think the world cannot long stand: for y Juvenal. sat. 1. Quando ub●rior vitiorum copia? quando Major avaritia patuit sinus, &c Horat. l. 1. car. odd. 35. Eheu cicatricum & sceleris pudet, fratrumque quid nos dura refugimus caetas? quid intactum nefasti liquimus? Omne in praecipiti vitium stetit. Every sin is grown to the height. Atheism to the height, even in men of high calling: profaneness to the height, even on the Lords Sabbaths, and in his holy Temple: Impurity and immodesty at the height, even daring the consistory: Iniquity at the height, possessing the place and seat of justice: Drunkenness at the height, reeling at noonday: Idolatry, Heresy, and Superstition at the height, advancing their followers to the highest preferments in the Church, and keeping under pure Religion, and the sincere Professors thereof. It will be said, though plagues fall upon all Egypt, yet Goshen shall be free, though the whole world be destroyed, all Israel shall be saved. Israel is God's firstborn, who shall disinherit him? Israel is the Vine which the right hand of God hath planted, who shall root it up? Israel is the Signet on his finger, who shall pluck it off? Nay, Israel is the apple of his eye, who shall pull it out? Let heaven and earth pass away, yet God's covenant with Israel shall stand fast; his seed shall endure for ever, and his throne shall be as the Sun before God. If these promises stand good unto Israel, this Prophecy of Israel's downfall must needs fall to the ground. For how can the Kingdom of Jacob, and the captivity of Jacob, Israel's gathering out of all Nations, and Israel's scattering abroad into all Nations, Israel's perpetual standing, and Israel's falling and utter subversion stand together? To compose this seeming difference between God's promises to Israel, and his threats against Israel, we must distinguish of diverse kinds of promises made to Israel, and of diverse Israel's to which the promises may appertain. Israel sometime signifieth 1. Properly 1. Either the whole posterity of Jacob: 2. Or the ten tribes which were rend from Roboam. 2. Figuratively The spiritual kingdom of Christ over the Elect. Again, there is a threefold Israel: 1. According to the flesh only, of which the a Rom. 9.6. Rom. 11.25. Apostle speaketh expressly; They are not all Israel which are of Israel. And obstinacy is come to Israel. b 1 Cor. 10.18. Behold Israel after the flesh. 2. Israel according to the Spirit only. c Heb. 8.10. This is the covenant that I will make with the house of Israel after those days, I will put my Law into their minds, and write them in their hearts, etc. and so all d Rom. 11.26. Israel shallbe saved, for this is my covenant with them when I take away their sins. 3. Israel according to the flesh and spirit; which may rightly be called the Israel of Israel, as Demosthenes termeth Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Greece of Greece: to Israel in this third sense Christ had a special commission: I am not sent, saith he, but to the lost e Math. 10.6. G●● to the lost sheep of the house of Israel. sheep of the house of Israel. Saint Paul pointeth to this Israel, when the fullness of the Gentiles is come in, all f Rom. 10.26. Israel shall be saved. And Saint John, g Apoc. 7 4. There were sealed an hundreth and forty and four thousand of all the Tribes of the children of Israel. Retain these distinctions of Israel, and put a difference between the promises; whereof Some are 1. Absolute, 2. Conditional. Some are 1. Temporal, 2. Spiritual: and you shall easily reconcile those texts of Scriptures which seem to overthrow this prophecy concerning the utter overthrow of the Kingdom of Israel, (by which we are here to understand the ten Tribes) which fell out not long after this Prophecy, in the days of Hosea their last King. As for Judah, the h Gen. 49.10. Sceptre, according to jacob's prophecy, departed not from it until Shilo came: but after he came and was rejected of that Nation, and the sacred twig of Jesse was nailed to an accursed tree, God cut it off root and branch by the Romans. Within less than half an age after our Lord's death, Jerusalem bewailed it with bloody tears, and the Temple rued it: in the ruins, dust, and ashes whereof we may read this motto: There is no place privileged from God's judgement: no Sanctuary for presumptuous sinners: no protection from arrests taken out of the Court of Heaven. The Palladium saved not Troy from the Greeks', nor the Ark the Israelites from the Philistines, nor the Temple the Jews from the Romans, nor the tombs of Martyrs Rome from the Goths, nor the Crucifix the Christians in Palestine from Saladine the Sultan of Egypt. God most hateth sin in them whom he loveth most, and most severely punisheth it in them; as Moses, Job, David, and Saint Paul felt by their own smart. When the Jews in Jeremy cried out, h Jer. 7.4. The Temple of the Lord, the Temple of the Lord, the Temple of the Lord, presuming that God would save them for the Temples sake; the Prophet might have answered, Which you have defiled, which you have polluted, which you have profaned. The cry of our sins will soon move the justice of heaven (if we stop it not) to turn the mouth of this roaring Cannon towards us. We are, we trust in the God of Israel, the Israel of God: and if we take not their destruction to heart, it will prove ours. For we cannot but thus reason with ourselves: If God spared not the natural branches for their unfruitfulness, will he spare the engrafted? If judgement beginneth at the house of God, where is it like to end? If God hath sent a bill of divorce to the beloved City, and hath quite forsaken his first love, may his latter Spouse the Church of the Gentiles presume to escape better, if she prove alike disloyal? If it hath been thus done, as before is specified, to the green tree, what shall be done to the dry? If Jerusalem be made an example, and the Temple a lamentable spectacle of divine justice, can Babylon and the house of Rimmon stand long? If the seven golden Candlesticks placed by Christ's own hand in Asia, and furnished with burning and shining lamps, are removed, and their lights put out, have not we cause to fear that our Candlesticks shall be removed if we love darkness more than light? Did God not spare his own House, but suffered it to be burnt to Ashes for the sins committed in it? will he, think ye, spare our houses if such wickedness be found in them for which he destroyed the Holy of Holies? But I list not to dwell any longer upon the ruins of Israel: I hasten to the cause of Israel's woe. Which as it concerned the Israelites more nearly, so it will come also more home to us; Thou hast destroyed thyself: Tu, Te. Praise God O Israel for thy former prosperity, but now thank thyself for thy imminent desolation. i Clem. Alexand. storm. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clemens Alexandrinus observeth acutely that although Theologie, flowing from the fountain of sacred Scripture, run all in one channel; yet that many other rivers arising from diverse heads and sources fall into it: as for example, in the proper doctrine of this text, that destruction is from ourselves, but salvation from God, Moral Philosophy entervaineth with Divinity in that her assertion; k Plat. apol. Socr. Anytus & Miletus occidere me possun●, laedere non possunt. Nemo laeditur nisi a seipso, no man is hurt but by himself. Polity in that observation, l Lucan de bello Pharsal. l. 1. In se magna ruunt, Great States as buildings are oppressed with their own weight, and fall upon themselves. Art military in that stratagem intus Equus Trojanus, that Trojane horse is within the walls which ruins the City. The sword of the enemy draweth out but a little corrupt blood, that may be well spared: it is sedition and intestine war that giveth the State her death's wound. m Lucan. ibid. — nulli penitus discindere ferro Contigit, alta sedent civilis vulnera dextrae. Are not all mixed bodies corrupted by the disagreement of elements, and the elements themselves by the strife of contrary qualities within them? n Ovid. Met. l. 1. — quia corpore in uno Frigida pugnabant calidis, humentia sic cis, Mollia cum duris, sine pondere habentia pondus. Are not all metals defaced with their own rust? Trees and fruits eaten with little worms? Garments with moths breeding in them? What need I bring in out of Pliny the Hedgehog for instance, disarmed by the o Plin. nat. hist. l. 8 c. 37. Urinam ex se reddunt tabificam te●gorispinisque noxiam. water that comes from her, and softens her pricks and rots them? The p l. 11. c. 19 Nocent & sua mellaipsis alis ut visco implicitis & fistula quae oris loco est obru●ata. Bees often choked with their own honey? The q l. 10. c. 3 Oppetunt fame in tantum superiore accrescente rostro ut aduncitas aperiri non qutat. Eagle starved by his ravenous feeding, which makes his bill grow so big that he cannot open it wide enough to receive in food? The history of all times brings in evidence of fact to confirm the truth of this observation in humane affairs. Sodom might have stood for all the five Kings that bid her battle, if the unnatural fire of lust had not drawn down upon her unnatural fire, I mean the fire of hell, as r Salvi●n. de gubern. Dei. l. 1. Deus voluit declarar● udicium q●ando super impium populum Gehennam misit de coelo. Salvian speaketh, from heaven. Troy might have stood a thousand years for all the Grecian Fleet of a thousand ships, if Antenor had not by treachery opened the Scene gate, and the Inhabitants upon the unexpected remove of the Fleet thrown their houses out at the windows; whereof the Greeks' having intelligence s Virg. Aen 2. Invadunt Urbem somno vinoque sepultam: surprise the City, partly in a dead sleep, partly dead drunk. It was not Dan's vigilancy, but t Judg. 18.27. And they came unto Laish, unto a people that were quiet and secure and they smote them with the edge of the sword, and burned the City with fire. Laish her security that exposed her to spoil. It was not u Xen Cyr. poed. Cyrus his valour and prowess, but Babylon's effeminateness and luxury that subdued it: the Citizens kept a feast, and their King Belshazzar was quaffing in the bowls of the Sanctuary, when the Persians stole in upon them and slew them like beasts. They were not Fabius his soldiers, but Capua's pleasures which conquered x Capua Hannibali Cannae. Hannibal. It was not Titus his siege without, but the Zelots' sedition within the walls that dispeopled Jerusalem, strowing her streets with carcases, and dying her common Seurs with blood. It was not the Turks puissance, but the covetousness of the Citizens of Constantinople which made it a prey to the enemy, as the Turk himself confessed, when in the sacking of the City, and rifling the houses, he found such a mass of treasure as might have easily secured the place if the owners would have contributed but a small part of it to the maintenance of the Greek Emperor's war against the Saracens. And to come nearer my text, it was not the Assyrians horse and chariots, but Jeroboams' golden calves, together with their sorcery, witchcraft, and other sins discovered unto them by the Prophets Amos and Hosea, but unrepented of, which destroyed Israel. It is true which Arnobius affirmeth, that we u Arnob. adver. gent. l. 2. Procul absit tam scelerata persuasio, ut rerum omnium salus Deus ulli rei fuerit miseriarum aut discriminum causa. may by no means stain the decrees of God with any aspersion of bloody cruelty, or impute to him the miseries which befall us: and yet God by his Prophet x Amos 3.6. Amos demandeth, Shall there be any evil in a City, and the Lord hath not done it? y Salu. de providentia l. 8. A Deo quippe punimur, sed ipsi facimus ut puniamur, cum autem punire nos ipsi facimus, cui dubitum est, quin ipsi nos nostris criminibus puniamus, vim Deo faciamus iniquitatibus nostris, & ipsi in nos iram Dei armamus. Salvianus excellently accordeth the seeming difference between these assertions; God is the cause, and we are the cause of our woe; God punisheth us, and we punish ourselves: God indeed punisheth us, but we cause, and after a sort force him to do it: God inflicteth stripes, but we deserve them: God striketh, but we provoke: God poureth out the vials of his wrath, but we fill them up to the brim by our overflowing iniquities. God maketh us good if we are so: but in a true sense we make him just, (and which may seem a great Paradox) even by our injustice. For if we were not unjust in transgressing, God could not be just in punishing; neither would he desire any way to exalt his glory by the ruin of his creature. For he delighteth in mercy, (Micah 7.18.) and goodness is his nature. He therefore never sendeth evil upon us before we have it in us, he never fills us a cup of z Psal. 75.8. In the hand of the Lord there is a cup, and the wine is red: it is full of mixture, and he poureth out of the same. red wine before the measure of our crimson sin is full; neither poureth he out the dregges of his wrath upon any, but such as Moab-like are settled upon their lees, Zeph. 1.12. To strike sail then, and land my discourse: If our Israel, if the Sceptre of our Moses, and the Rod of our Aaron's flourish not as in former times, if the people be multiplied, and yet our joy not increased, if our corn, and wine, and oil abound, and yet we are not enriched, if the public weal and every man's private, by some secret vein inwardly bleeding, hath been in a kind of consumption, if our State hath received any wound, or our Church any blow, we know where to lay the blame: we must say with mournful Jerusalem, a Lam. 1.8. The Lord is righteous, but we have rebelled against him: God hath been good to us, but we have rewarded evil unto ourselves: God hath not forgotten to be gracious, but we to be thankful: God would be better to us if we were better: b Hor. car. l. 1. od. 3. Sed nos per nostrum non patimur scelus Iracunda Deum ponere fulmina. Doth any desire to know how it cometh to pass that our gold is not so pure? our silver so bright? our brass and iron so strong as heretofore? that is, the honour of our Nobility, the riches of our Gentry, the virtue and strength of our Commonalty is much impaired. If I and all Preachers should be silent, our c Sen. de ira l. 2. Nec furtiva jam scelera sunt, praeter oculos eunt, & in publicum missa nequitia est. loud sins would proclaim it, blasphemy would speak it, profaneness swear it, pride and vanity paint and print it, usury and bribery tell it, luxury vent it, gluttony and drunkenness belch it out. St. Peter's argument were now of no force, these men are not drunk, seeing that it is but the third hour of the day: for all hours of day, yea and night too, are alike to many of our drunkards. d Tacit. annal. l. 3. Praestat omittere prae valida & adulta vitia, quam id assequi ut palam fiat quibus vitiis impares simus. Tiberius' his advice in Tacitus may pass in point of policy for good, viz. to dissemble and conceal overgrown and headstrong evils, rather than by taxing them to make it known what vices have so got the mastery of us, that we cannot stand against them: but religion allows of no such politic silence. God layeth this burden upon his Prophets, to burden all sorts of men with all sorts of sin, and to tell the greatest Potentates upon the earth, that Potentespotenter, that the mighty shall be mightily tormented; that the d Apoc. 19.18. fowls that fly in the midst of heaven shall eat the flesh of Kings, and the flesh of Captains, and the flesh of mighty men. The louder our sins cry, the higher we must lift up our voice like a trumpet to cry them down, even by thundering Gods judgements against them. Pope e Plat. in vita Silu. Silvester when he was bid beware of Jerusalem, for that whensoever he should come thither, he should certainly dye, he flattered himself that he should put off his death long enough, because he was sure that he never meant to travel into Palestine, little thinking that there was a Church at Rome of that name, into which he had no sooner set his foot, but he met with his evil Genius, as Brutus did at Philippi, and suddenly ended his wretched days. Suffer I beseech you the word of admonition and exhortation: It is not Rome in Italy which we need so much to fear, though it be the Seminary of Heretics and Traitors; but Rome in England, Rome at home; I mean the Popish faction among us, which casteth continually fire-balls of dissension in the State, and of Schism in the Church, to set all in a combustion. f Cant. 2.15. O take away the foxes, the little foxes that spoil the grapes of that far spreading vine which God hath planted among us by his word, and watered by the blood of so many noble Martyrs. But I fear to launce any public sores any deeper: let me give but a prick at our private weals, and then I will soon rid you and myself of pain. Beloved, we are all querulous, yet none almost either knoweth or looketh after the cause of their woe. One complaineth that he goeth backward in the world, and sinketh in his estate, and he layeth all the blame either upon bad servants, or thievish neighbours, or racking Landlords, or hard times, or some losses by sea or land; but never looketh into his own heart, where the true cause lies, be it covetousness, or distrust of God's providence, or a quarrelling disposition, or pride, or idleness, or luxury, or sacrilege. Another is still whining that he cannot get or keep his health, and he imputeth this either to his crazy constitution by nature, or ill air, or over much labour and study; whereas indeed the cause is his ill diet, his sitting up all night at Revels, his pouring in strong wines, and spending the greatest part of the day in Taverns, his intemperancy or incontinency. All other sins are without the body, but he that g 1 Cor. 6.18. committeth fornication sinneth against his own body. First, against the honour of his body; for thereby he maketh the members of Christ the members of an harlot: next, the strength, health, and life of the body, which nothing more enfeebleth, empaireth, and endangereth, than greedily drinking stolen waters, and coveting after strange flesh. A third is troubled in mind, and he feeleth no comfort in his conscience, the good spirit hath left him, and the evil spirit haunteth him, and scorcheth his soul with the flashes of Hell fire; and he ascribeth this to some melancholy blood, or worldly discontent, or the indiscretion of some Boanerges, sons of thunder, who preach nothing but damnation to their hearers; whereas the true cause is in himself; he grieveth the spirit of grace, he turneth it into wantonness, and quencheth the light of it in himself; and therefore God withdraweth this holy Comforter from him for a time. When h Just. hist. l. 1. Zopyrus qui sibi labia & nares praecidi curasset, queritur crudelitatem Regis. Zopyrus had cut his own lips and nose, he gave it out that the Babylonians had so barbarously used him: such is the condition of most men; they disfigure their souls, dismember their bodies by monstrous sins, and yet lay the whole blame upon others. i Mat. 10.36. The enemies of a man, saith our Saviour, are those of his own house. So it is, so it is, saith S. k Bern med. c. 13. Accusat me conscientia, testis est memoria, ratio judex, voluptas carcer, timor torture, oblectamentum tormentum, inde enim punimur unde oblectamur. Bernard, in mine own house, in my proper family; nay, within myself I have my accuser, my judge, my witness, my tormentor. My conscience is the accuser, my memory the witness, my reason the judge, my fear the torturer, my sinful delights my torments. l Camerar. med. hist. cent. 1. c. 20. Plancus Plautius hiding himself in the time of the proscription, was found out only by the smell of his sweet oils wherewith he used luxuriously to anoint himself, m Eras. adag. Sorex ut dicitur suo indicio. Sylla hearing some displeasing news, was so inflamed with anger, that streining himself to utter his passion, he broke a vein, and spitting blood died. Remember the words of dying Caesar, when he felt their daggers at his heart whom he had saved from the sword; Mene servare ut sint qui me perdant! O that I should save men to do me such a mischief! O that we should harbour those snakes in our bosoms, which, if we long keep them there, will sting us to death! A strange thing it is, and much to be lamented, that the soul should prescribe remedies against the maladies of the body, and yet procure nourishment for her own diseases. What are the vicious affections we feed and cherish within us, but so many pernicious infections of the mind? What is anger, but a fit of a frenzy? fear, but a shaking fever? ambition, but a wind colic? malice, but an apostem? faction, but a convulsion? envy, but a consumption? security, but a dead palsy? lust, but an impure itch? immoderate joy, but a pleasing trance of the soul? These are the greatest causes of our woe, not only because they disturb the peace of our conscience, and set us upon scandalous and dangerous actions; but also because they draw upon us heavy and manifold judgements. From which if we desire to be freed, that they prove not our utter destruction, let us First, confess our sins with David to be the fuel of God's wrath, and the fountain of all our miseries: n Psal. 51.4. Against thee, thee only have we sinned, and done this, and that, and the third, and many more evils in thy sight, that thou mightest be justified when thou speakest, and clear when thou art judged: and with o Salu. l. 4. the provide. Sive mise●ae nostrae sint. sive infirmitates, sive eversiones etc. testimony sunt mali servi & boni domini: quomodo mali servi? quia patimur ex parte quod meremur: quomodo boni domini? quia ostendit quid mereamur, sed non irrogat quae meremur. Salvianus, Whatsoever our miseries are, or afflictions, or persecutions, or overthrows, or losses, or diseases, they are testimonies of an evil servant and a good master. How of an evil servant? Because in them we suffer in part what we deserve. How testimonies of a good master? Because by them he showeth us what we deserve, and yet layeth not upon us so much as we deserve. Secondly, let us compose ourselves to endure that with patience which we have brought upon ourselves: Tute in hoc tristi tibi omne exedendum est. Thirdly, let us forsake our beloved sins, and then God will take away his plagues from us: let us be better ourselves, and all things shall go better with us: let repentance be our practice, and a speedy reformation our instruction, so God's judgements shall not be our destruction. Now O Father of mercy and tender compassion in the bowels of Jesus Christ, who hast showed us what we deserve by our sins, and yet hast not rewarded us according to our iniquities, take away our stony hearts from us, and give us hearts of flesh, that thy threats may make a deep impression in us, and that we may speedily remove the evil of our sins out of thy sight, that thou mayst remove the evil of punishment from us: so our sin shall not be our destruction, but thy mercy our salvation through Jesus Christ. To whom, etc. THE CHARACTERS OF HEAVENLY WISDOM. A Sermon preached before his Grace, and diverse other Lords and Judges spiritual and temporal, in Lambeth. THE EIGHTH SERMON. PSAL. 2.10. Be wise now therefore, O ye Kings: be instructed ye Judges of the earth. Most Reverend, Right Honourable, Right Worshipful, etc. THe mirror of humane eloquence apologizing for his undertaking the defence of Murena against Cato the elder pertinently demandeth a Cic. pro Muren. A quo tandem Marce Cato aequius est defendi Consulem quam a Consul? who so fit a patron of a Consul as a consul himself? The like may be said in the justification of King David's lesson read in my text to Princes and Judges; a quo tandem aequius est doceri Reges quam a Rege? erudiri Judices quam a Judice? Who so proper to tutor Kings as a King? who might better give Judges their charge than the chief Judge and Sovereign Justice in his Kingdom? Not only nature and blood, but arts also and professions make a kind of brotherhood: and an admonition that cometh from a man in place to another in like place and office, (that is, spoken by authority to authority) carrieth a double authority, and cannot but be entertained with due respect and careful regard. Therefore God in his wisdom instructed the Prophet David by b 2. Sam. 7.3.5. Nathan a Prophet, reproved the Apostle Saint c Gal. 2.14. Peter by Paul an Apostle, informed John the d Apoc. 7.14. Elder by an Elder, and here adviseth Kings by a King. Be wise now therefore, O ye Kings: be learned ye Judges of the earth. In this verse we have 1. A lesson applied, Of wisdom to Kings. Of instruction to Judges. 2. A reason implied in the words of the earth; that is, Either Kings and Judges made of earth, Or made Kings and Judges of earth. Kings and Judges are but men of earth, earthly and therefore in subjection to the God of heaven: and they are made Kings and Judges only of the earth, that is, earthly and humane affairs, and therefore in subordination to divine and heavenly Laws. For the order, first King David commendeth wisdom to Kings, and then instruction or learning, viz. in the Laws, to Judges. King's are above Judges, and wisdom, the glory of a Prince, above learning, the honour of a Judge. King's make Judges, and wisdom makes learned: as the power of Kings is the source of the authority of Judges, so wisdom is the fountain of all laws, and consequently of all instruction and learning in them. First therefore be wise O ye Kings to make good Laws, and then be learned O ye Judges in these Laws, and found Ye your wisdom, Ye your learning in humility: for it is earth not only upon which your consistory stands, but also of which you yourselves consist. As the tongue is moved partly by a muscle in itself, partly by an artery from the heart: so besides the motive to these virtues in this verse itself, there is a reason drawn by the spirit to enforce these duties from the heart of this Psalm, ver. 6. which is like an artery conveying spirit and life to this admonition here: Yet have I set my King, etc. as if the Prophet had said, Behold, O Kings, a throne above yours set in the stars: behold, O Judges of the earth, a tribunal or judgement seat above yours established in the clouds. There is a King of heaven by whom all earthly King's reign, and a Judge of quick and dead to whom all Judges of the earth are accountable. e Horat. odd. car. l. 3. od. 1. Regum timendorum in proprios greges, Reges in ipsos imperium est Jovis. King's are dreadful to their subjects, God to Kings: Judges call other men to the bar, but Christ Jesus shall summon all Judges one day to his tribunal, f Cyp. de mortal. justissimè judicaturus a quibus est injustissimè judicatus, most justly to judge Judges by whom both in himself and in his members he hath been most unjustly judged. O Kings. The more excellent the office the more eminent the quality ought to be: no virtue so befits a Prince as religious wisdom, the Queen of all virtues: be wise therefore O ye Kings, excel in the grace which excelleth all others: crown your royal dignity with all Princely virtues, and chain them all together in prudence with the links following. Serve the Lord with fear, fear him with joy, rejoice in him with love, and love him with confidence. First, serve him not carelessly, but solicitously, fearing to displease him. Secondly, fear him, not servilely, but filially, with joy. Thirdly, rejoice in him, not presumptuously, but awfully, with trembling. Fourthly, Tremble before him, not desperately, but hopefully; so fear him in his judgements, that ye embrace him in his mercies, and kiss him in the face of Jesus Christ. Though he frown on you in his anger, yet still seek to please him: yea, though he smite you in his wrath, and kill you all the day long, yet put your trust in him and you shall be happy. Be wise. Wisdom is the minds g Arist. Eth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye, by which she pryeth into all the secrets of nature, and mysteries of State, and discerneth between good and evil, and prudently guideth all the affairs of life, as the helm doth a ship. No good can be done without her direction, nor evil be avoided but by her forecast. She is the chief of the four cardinal virtues, and may rightly be styled Cardinalium cardo, the hinge that turns them all about. They advance not till she strikes an alarm, nor retire till she sound a retreat. What the Apostle speaks of the three heavenly graces, now there h 1 Cor. 13.13. remain these three, faith, hope, and charity, but the greatest of these is charity; may be in like manner affirmed concerning the pre-eminence of wisdom in respect of the other cardinal virtues, now there remain these four: 1. Wisdom to direct, 2. Justice to correct, 3. Temperance to abstain, 4. Fortitude to sustain; but the greatest of these is wisdom. For wisdom informeth justice, moderateth temperance, and leadeth fortitude. Wisdom giveth rules to justice, setteth bounds to temperance, putteth reines on fortitude. Without wisdom justice hurteth others, temperance ourselves, i Horat. odd. car. l. fortitude both ourselves and others. k Isoc. ad Demon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vis consili expers mole ruit sua. Saint l Bernard. ser. 85. in cant. Sapientia a sapore dicta est quia virtuti velut condimentum accedens sapidam reddit. Bernard deriveth sapientia a sapore, sapience from sapour, because wisdom giveth a good relish to virtue. Discretion is the salt of all our actions, without which nothing that is done or spoken is savoury. What doth pregnancy of wit, or maturity of judgement, or felicity of memory, or variety of reading, or multiplicity of observation, or gracefulness of delivery steed a man that wanteth wisdom and discretion to use them? In these respects and many more Solomon the wisest King that ever wore corruptible Crown, in his prayer to God preferreth wisdom to all other gifts whatsoever. And indeed so admirable a virtue, so rare a perfection, so inestimable a treasure it is, that the heathen who had but a glimpse of it, discover it to be a beam of that light which no man can approach unto, m Cic. Tus. quaest. haec est una hominis sapientia, non arbitrarite scire quod nescias: this is the chiefest point of man's wisdom, saith Tully out of Socrates his mouth, to have no opinion of his wisdom, but to know that undoubtedly he knoweth nothing, at least as he ought to know. Justinian, though a great Emperor, could not avoid the censure of folly for calling his wife by the name of Sapientia; because, saith Saint Austin, nomen illud augustius est quam ut homini conveniat: because the name of wise, and much more of wisdom in the abstract, is too high a title for any on earth to bear. What greater folly than can be imagined in any man or woman to assume wisdom to themselves, whose greatest wisdom consisteth in the humble acknowledgement of their follies and manifold oversights? Therefore Lactantius wittily comes over the seven wise masters, as they are called, whom antiquity no less observed than Seamen do the seven Stars about the North Pole. When, saith he, n Lact. ●. 4. divin. instit●. 1. Sicaeter● omnes praeter ipsos stulti fuer●nt, ne illi quidem sapientes, qu●ane●● sapiens ve●e st●ltorum judicio esse potest. there were but seven wise men in all the world, I would fain know in whose judgement they were held so, in their own or the judgement of others; if in the judgement of others, then of fools, by their own supposition empaling all wisdom within the breasts of those seven: if in their own judgement they were esteemed the only wise of that age, then must they needs be fools; for no such fool as he who is wise in his own conceit. This consideration induced Socrates to pull down his crest, and renounce the name of a wise man, and exchange Sophon into Philosophon, the name of Sophister into Philosopher, of wise into a lover of wisdom, with which title all that succeeded him in his School of wisdom contented themselves. When the o Sphinx Philosoph. c. 7. Gryphus. Milesian Fishermen drew up in their net a massy piece of gold in the form of a Table or plank, there grew a great strife and contention in Law whose that draught should be, whether the Fishermen who rent the fishing in that river, or the Lords of the soil and water. In the end, fearing on all hands lest this Altar of gold should melt away in law charges, they defer the judgement of this controversy to Apollo, who by his Oracle answered, that it neither appertained to the Fishermen, nor to the Lord of the Manor, but aught to be delivered as a present to the wisest man then living. Whereupon this golden Table was first tendered to Thales the Milesian, who sendeth it to Bias, Bias to Solon, Solon in the end to Apollo, whom the heathen adored as the God of wisdom. By this shoving of the Table from wise man to wise man, and in the end fixing it in the Temple of Apollo, they all in effect subscribed to the judgement of him who thus concludes his Epistle, To p Rom 16.27. 1 Tim. 1.17. To the King immortal, invisible, the only wise God be honour and glory for ever and ever. God only wise be glory for ever. And questionless, if we speak of perfect and absolute wisdom, it must be adored in heaven, not sought for on the earth. He alone knoweth all things, who made all things: he comprehendeth them in his science, who containeth them in his essence. Yet ought we to seek for the wisdom here meant as for treasure: and although we may not hope in this life to be wise unto perfection, yet may we and ought we to know the holy Scriptures which are able to make us q 2 Tim. 3.15. wise unto salvation. In these we find a fourfold wisdom mentioned: 1. Godly, 1. Godly wisdom is piety: 2. Worldly, 2. Worldly wisdom is policy: 3. Fleshly, 3. Fleshly wisdom is sensuality: 4. Devilish. 4. Devilish wisdom is mischievous subtlety. 1. Godly wisdom is here meant, as the words following make it evident, Serve the Lord with fear; and reason makes it yet more evident. For the Prophet needed not to exhort Princes to worldly wisdom, the point of Policy is too well studied by them: nor to fleshly wisdom, for they mostly take but too much care to fulfil their lusts, and maintain their Port, and provide for their temporal peace and safety. As for devilish wisdom, which makes men wise to do r Jer. 4.22. evil, so holy a Prophet as David was would not so much as have taken it in his lips, unless peradventure to brand it with the note of perpetual infamy. The wisdom therefore which he here commendeth to Kings is a godly, a holy, and a heavenly wisdom. A wisdom which beginneth in the fear of God, and endeth in the salvation of man. A wisdom that rebuketh the wisdom of the flesh, and despiseth the wisdom of the world, and confoundeth the wisdom of the Devil. A wisdom that advertiseth us of a life after this life, and a death after this death, and showeth us the means to attain the one, and avoid the other. Moral or civil wisdom is as the eye of the soul, but this wisdom the Spirit here preferreth to Kings, is the eye of the spirit. Ubi desinit Philosophus ibi incipit Medicus, where the Philosopher ends there the spiritual Physician gins. The highest step of humane wisdom is but the lowest and first of divine. As Moses his face shined after he communed with God, so all moral and intellectual virtues, after we have communion with Christ, and he cometh near to us by his spirit, receive a new lustre from supernatural grace. Prudence or civil wisdom is in the soul as a precious diamond in a ring; but spiritual wisdom is like Solis jubar, the Sun's rays falling upon this Diamond, wonderfully beautifying and illustrating it. Of this heavenly light, at this time by the eyesalve of the Spirit clearing our sight, we will display five beams. 1. The first, to begin with our end, and to provide for our eternal estate after this life in the first place. For here we stay but a while, and be our condition what it will be, it may be altered: there we must abide by it, without any hope of change. Here we slide over the Sea of glass mentioned in the s Apoc. 15.2. And I saw as it were a sea of glass. Apocalyps, but there we stand in our stations: here we are like wand'ring stars erraticke in our motions, there we are fixed for ever, either as stars in heaven to shine in glory, or as brandirons in hell to glow in flames. Therefore undoubtedly the unum necessarium, the one thing above all things to be thought upon is, what shall become of us after we go hence, and be no more seen. The heathen saw the light of this truth at a chincke as it were, who being demanded why they built for themselves glorious sepulchers, but low and base houses, answered, because in the one they sojourned but for a short space, in the other they dwelled. To this Solomon had an eye when he termeth the grave man's t Eccles. 12.5. Man goeth to his long home, and the mourner's go about the streets. long home; and a greater than Solomon, when he informeth his Disciples that in his u Joh 14.2. Father's house there are many mansions, that is, standing or abiding places. Such are many in heaven built upon precious stones, but none on earth: here we have only stands for an hour, or booths for a Fair, or bowers for a dance, or at the most Inns for a bait. x Eccles. 3.2. There is a time, saith the wise man, to be borne, and a time to die: what, and no time betwixt? sometimes none at all, as in those that are stillborn: if it be any, as sometimes it is, he makes no reckoning of it, but joins death immediately to our birth, as if they were contiguous, and our cradles stood in our grave. The space between our birth and death, be it extended to the longest period, is but a moment in respect of eternity, and yet ex hoc momento pendet aeternitas, upon the well or ill employing of this moment dependeth our eternity. I will tell you a strange thing saith y Sen ep. ad Lucil. Seneca, Many die before they begin to live. I can tell you a stranger thing, many die before ever they think of the true life. These, howsoever they may carry the name of wise and great Statesmen, yet when it will be too late they shall see their folly fare to exceed that of the simplest Idiot in the world: when at the hour of their death finding that they have laid out their whole stock of wealth and wit in purchasing and furnishing a chamber in a through fare, and provided themselves no house in the City, where they are for ever to abide, shall cry out in the bitterness of their soul, either with z Carion. in Cron. Severus, Omnia fui, & nihil profui; I have been all things, and yet have done no good at all: or with Adrian, a Sphinx Philos. O animula vagula blandula hospes comesque corporis, quae nunc abibis in loca! etc. O my pretty soul, the pleasant guest and companion of my body, into what places shalt thou now go, naked, cold, and trembling! or with the afflicters of the righteous; b Wisd. 5.8, 9, 10.13. What hath pride profited us? or what good hath riches with our vaunting brought us? All these things are passed away like a shadow, and like a post that hasteth by. And as a Ship that passeth over the waves of the water, which when it is gone by, the trace thereof cannot be found, neither the pathway of the keel in the waves: Even so we in like manner, as soon as we were borne, began to draw to our end, and had no sign of virtue to show, but were consumed in our own wickedness. I like well of his resolution who said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I hate that wise man, whose wisdom reflects not upon himself, who is no whit bettered by his wisdom. He cannot be wise who is not provident: he is not provident who prepares not a place for his soul after she is dislodged of the body. He is no thrifty man who lavisheth out his time, and spendeth his strength in pursuing shadows, when with less pain and cost he might have purchased a substantial and indefeisable estate: he is no good husband who taketh perpetual care for his temporal affairs, and taketh little or none at any time for his spiritual and eternal; who gathereth treasure upon earth, where rust and a Matth. 7.19. moth doth corrupt, and thiefs break thorough and steal; and laye●● up no treasure in heaven, where neither rust nor moth doth corrupt, and thiefs do not break through and steal: who drives a great and rich trade in foreign parts, and returns no money by letters of exchange, sent by the hands of the poor, to be repaid him upon his return into his country in heaven: who travels sea and land to dig into the bowels of the earth, yea and sometimes rakes hell also for unrighteous b Luke 16.9. Mammon, and when he hath great store of it, makes no friends with it, that when he fails they may receive him into everlasting habitations. 2. The second precept is to inform ourselves certainly how we stand in the Court of heaven, whether recti in curia or no: to know by the reflection of grace in our souls, whether God's countenance shine upon us, or there be a cloud between it and us. For as the c Plin. nat. hist. l. 9 c. 35. Coeli iis major societas est quam maris, inde nubilum trahunt colorem aut pro claritate matutina serenum. Margarite or pearl hath such affinity with the sky, that if it be bred at the opening of the shell fish in a clear morning, the colour thereof is clear, and the stone most orient: but if in a dusky evening, or when the heaven is overcast with clouds, the colour thereof is darker, and the stone less precious: so the hidden man of the heart is lightsome and cheerful when God's face shines upon him, but sad and dejected when heaven lours upon him. Without assurance that we are in the state of grace, and reconciled to God in Christ, there is no comfort in life and death, because no sound joy, nor settled peace within. Neither is it so easy a matter as some imagine to get this assurance, or the knowledge thereof. For not only the sick patient, but also sometimes the skilful Physician is deceived in the state of our body, though all ordinary diseases have their certain symptoms by which they may be known, even to sense: how much more difficult a thing is it certainly to judge of the state of our soul? A man may set a good face on it, as Tiberius did, and brave it out, yea and riot also, who yet hath such a secret disease which will make an end of him in a few hours. Nay, a man may take infection, or receive some bruise inwardly, or spring some vein, and yet not know of it till it be too late to cure it: in like manner, a man that maketh great profession of Religion, and carrieth a great appearance of piety and sanctity, both at Church and in his own house, feeling no inward gripe of conscience, may yet have taken some infection of Heresy, or have still in him some poison of malice, or bruise of faction, or rapture of schism, or corrupt humours of luxury, and daily decay in grace, and be in a spiritual consumption, and yet perceive it not. I have no commission to ransack any man's conscience, nor to make privy search for concealed Idols, or masked hypocrisy, or veiled impudency, or closely conveyed bribery, or secretly vented luxury, or statutable usury, or legal simony, or customary sacrilege. Only I will be bold to say the least breach which any of the above named sins make in the conscience, is like a small leak in the bottom of a Ship, which, if it be not stopped in time, will drown the greatest vessel, fraught with the richest merchandise. Your experience showeth you that Bristol and Cornish stones, and many other false gems, have such a lustre in them, and so sparkle like true jewels, that a cunning Lapidary, if he be not careful, may be cheated with them: such are the enlightening graces which shine in hypocrites, they so nearly resemble the true sanctifying and saving graces of the Elect, that the eye of spiritual wisdom itself may mistake them, if it be not single, and look narrowly into them. Are not repentance from dead works, faith in Christ, peace of conscience, and joy in the holy Ghost, the proper characters of a regenerate Christian and an elect child of God? Yet Esau counterfeited the first: (the d Heb 12.17. Apostle saith that after he had sold his birthright he sought it with tears.) Simon Magus the second: (St. Luke saith he e Acts 8.13. believed.) The man possessed in the Gospel the third: (our Saviour saith all things were in f Luke 11.21. peace in his house.) The Jews the fourth: (the text saith they g Joh. 5 35. rejoiced at St. John's preaching.) Here then is work for spiritual wisdom to discern h Gib. in Cant. Qualis unguentorum artifex est satanas qui de mortis olla vitae vapores exire simulat, & venenum quasi balsamum facit sp●are! a scented poison from Balsamum, to distinguish tears of repentance, such as Peter were, from tears of discontent and revenge, such as * Heb. 12.17. Esau's were: a temporary faith, such as i Act. 8.13. Simon Magus his was, from a justifying, such as k Luke 9.9. Zacheus his was: a feared conscience, such as the l Luke 11.21. When a strong man armed keepeth his Palace, his goods are in peace. possessed man had, from a secured conscience, such as St. m Acts 24.16. Paul's was: lastly, a sudden exultation of the spirit, such as the n John 5 ●5 Ye were willing for a season to rejoice in his light. Jews was, from true joy in the holy Ghost, such as o Psal. 4.7. david's was. 3. The third point of spiritual wisdom is, to consider what infirmities and maladies of mind our natural constitution, state, place, or profession, or course of life maketh us most subject unto, and to furnish ourselves with store of remedies against them; to mark where we lie most open to temptation, and there to have our ward ready. For Satan playeth always upon advantage, and for the most part boweth us that way to which we incline of ourselves, through the weakness of our nature: he sails ever with the wind. Is our knowledge in matter of faith deficient? he tempts us to error. Is our conscience tender? he tempteth us to scrupulosity and too much preciseness. Hath our conscience like the ecliptic line some latitude? he tempteth us to carnal liberty. Are we bold spirited? he tempteth us to presumption. Are we timorous and distrustful? he tempteth us to desperation? Are we of a flexible disposition? he tempteth us to inconstancy. Are we stiff? he labours to make obstinate Heretics, Schismatics, or Rebels of us. Are we of an austere temper? he tempteth us to cruelty? Are we soft and mild? he tempteth us to indulgence and foolish pity. Are we hot in matter of Religion? he tempteth us to blind zeal and superstition. Are we cold? he tempteth us to Atheism and flat irreligion. Are we moderate? he tempteth us to Laodicean lukewarmednesse. The Chameleon when he lieth on the grass to catch flies and grasshoppers, taketh upon him the colour of the grass; as the Polypus doth the colour of the rock, under which he lurketh, that the fish may boldly come near him without any suspicion of danger: in like manner Satan turns himself into that shape which we least fear, and sets before us such objects of temptation as are most agreeable to our humours, natural desires, and inclinations, that so he may the sooner draw us into his net. St. p Greg. l. 29. mor. in Job. c. 38. Prius conspersionem uniuscujusque antiquus adversarius perspicit, & tunc tentationis laqueos apponit, alius namque laeti●, alius tristibus, alius timidis, alius claris moribus existit. Qu● ergo occultus adversarius facile capiat vicinas conspersionibus deceptiones parat. Quia enim laetitiae voluptas juxta est, laetis moribus luxuriem proponit & quia tristitia in i●am facile labitur, tristibus poculum discordiae porr●git, paventibus terrores int●ntat, & quia ela os extolli laudibus conspicit, eos blandis favoribus trahit: singulis igitur hominibus vitiis convenientibus insidiatur. Gregory long ago noted this subtle device of the wily serpent, he hath, saith he, fit allurements for all sorts of men, as fishermen have baits for fishes: for the luxurious he baiteth his hook with pleasure; for the ambitious, with honour; for the covetous with gain; for the licentious with liberty, for the factious with schism, for the studious with curiosity, for the vainglorious with popularity. Here then is our spiritual wisdom seen to be strong always, there where our enemy is like to lie in ambush, and where he goeth about to undermine us, to meet him with a countermine. To unfold this precept of wisdom even to the meanest capacity: Art thou by nature a lover of pleasure? bend thy whole strength against the sin of luxury. Art thou of a fiery disposition? lay all upon it to bridle thy passion of anger, and desire of revenge. Hast thou too much earth in thy complexion, and art given to the world? furnish thyself continually with spiritual levers to lift up thy heart, and raise thy thoughts and affections to heaven and heavenly objects. Doth the eminency of thy place bring thee in danger of high mindedness? let thy whole study be humility. Doth thy profession incline thee to contention? study peace: to dissembling and cozening? study honesty: to extortion and exaction? study charity, and practise restitution: to corruption and receiving the wages of iniquity? let all thy prayers and endeavours be for integrity. Socrates was wont say, facile est Athenienses Athenis laudare, that it was no unpleasing argument to commend the virtues of the Athenians at Athens: neither will it seem burdensome I hope to recommend yet more instructions of wisdom to you that are wise. God hath spread abroad the heaven and the earth as large samplars before our eyes, wherein every act of his special providence in governing the affairs of the world is as a flower or curious piece of drawn-work, which a wise man ought to take out by observation, and work it in his own life by imitation. 4. The fourth lesson therefore which wisdom readeth to all those that have ears to hear, is to observe the carriage of all affairs in this great City of the world, and to set a mark upon God's wonderful protection and care over the godly, and his fearful judgements upon the wicked. From the former spiritual wisdom gathereth the sweet fruit of comfort, from the latter the bitter fruit of terror, from both the most wholesome fruit of instruction. The fruit of comfort she gathereth by using jacob's ladder to rest upon, when she is weary, Hagars' fountain to quench her thirst, the widow's meal to sustain her in famine, Jonah's gourd to shade her in heat, Jonathans' honey to clear her eyesight, Hezekia's figs to heal her plague-sores, the Samaritan's oil to supple her wounds, and Christ's Cross to support her in all. The bitter fruit of terror she gathereth when she maketh the drowning of the old world a warning to her for security, the confusion of Languages at Babel for pride, the burning of Sodom for unnatural lust, the pillar of salt into which Lot's wife was turned for backsliding and disobedience, the plagues of Egypt for hardness of heart, the captivity of Israel and Judah for Idolatry, and the final destruction of the City and Temple for infidelity, and persecution of Christ and his Gospel. When the Devil offereth us any forbidden fruit, seem it never so pleasant to the eye, let us think of Adam; when a wedge of gold, of Achan; when red broth, of Esau; when a pleasant vineyard lying near to our house, of Ahab; when a bribe, of Gehazi; when holy vessels to carouse in, of Belshazzar; when money for the gifts of the holy Ghost, of Simon Magus; when the price of innocent blood, of Judas; when a share in sacrilege, of Ananias. Let us learn by Adam's fall to shut our ears against evil counsel; by Noah's shame, to abhor drunkenness; by David's adultery, to fly idleness; by joseph's swearing by the life of Pharaoh, to avoid ill company; by Peter's denial, to beware of presuming on our own strength; by Paul's buffetting, to take heed of spiritual pride. Do the students at the law follow all Courts, and are ready at all assizes with their table-books to note what passeth in all trials, to put down the cases, and take the sentences of the Judges: and shall we neglect the judgements of the Almighty, and not write down in the tables of our memories such cases as are ruled in the Court of heaven? There is nothing will more deject us in the opinion of our own wisdom, and stir us up to the admiration of God's wisdom, justice, and power, than to observe how he compasseth the wise of the world in their own ways, and shooteth beyond them in their own bow, and over-reacheth them in their highest designs: how he chooseth the foolish things of the world to convince and rebuke the wise; the weak things of the world to conquer the mighty; the ignoble things of the world to obscure the glorious; and the things that are not to confound the things that are. When we see him draw light out of darkness, sweet out of sour, comfort out of misery, joy out of sorrow, and life out of death, how can we distrust his goodness? Again, when we see on the sudden how he turneth day into night, liberty into captivity, beauty into ashes, joy into heaviness, honour into shame, wealth into want, rule into servitude, life into death, how can we but fear his power? When we see Sceptres made of mattocks, and mattocks of Sceptres; hovils of Palaces, and Palaces of hovils; valleys raised high, and hills brought low, Kings cast out of their thrones to the ground, and poor raised out of the dunghill to sit with Princes; how can we be proud? When we observe the godly man like the Ox that goeth to blow, worn out with labour and pain, and the wicked like beasts fatted for the slaughter, abound with riotous superfluity, how can we but be patiented? When we see daily stars rise and fall in the firmament of the Church, how can we then but be solicitous? Lastly, when we see our wants as well as our wealth, our defects as well as our exceed, our falls as well as our rise, our sorrows as well as our joys, our fasts as well as our feasts, our sickness as well as our health, our terrors as well as our comforts, our crosses and afflictions as well as those we call blessings work for the best for us, how can we but be content? This rule of wisdom every man by his experience can easily draw out at length, and the time calls upon me to cut the thread of this discourse: wherefore in a word I will now deliver that precept of wisdom in the last place which in practice must challenge the first, viz. that in all serious and weighty affairs, especially such as concern our spiritual estate, we ask counsel of God, who among other glorious attributes, described by the Prophet Isaiah, is styled the wonderful p Esay 9.6. His name shallbe called the wonderful counsellor. A●oc. 3.18. I counsel thee to buy of me gold, etc. Counsellor, who freely gives us that counsel which cannot be got by any fee from mortal man. Success crowneth no great attempt which wisdom undertaketh not: wisdom undertaketh nothing but by the advice of counsel, and no counsel safe in deliberations of this kind but from the spirit of God. The Israelites usually asked counsel of God by the Ephod, the Grecians by their Oracles, the Persians by their Magis, the Egyptians by their Hirophantae, the Indians by their Gymnosophistae, the ancient Gauls and Britons by their Druids, the Romans by their Augurs or Soothsayers. It was not lawful to propose any matter of moment in the Senate, q Cic. de Arusp. resp. priusquam de coelo servatum erat, before their wizards had made their observations from the heaven or sky. That which they did impiously and superstitiously, we may, nay we ought to do in another sense piously, (viz.) not to embark ourselves into any action of great importance and consequence, priusquam de coelo servavimus, before we have observed from heaven, not the flight of birds, or houses of planets, or their aspects or conjunctions, such fowl or stargazing is forbid by a voice from heaven; but the countenance of God, whether it shineth upon our enterprises or not, whether he approve of our endeavours, projects, and designs, or dislike them: if he approve of them we need not fear the success: for if it be not good for the present, it shall be good: if he dislike them we may not hope for success; for if the issue be not bad for the present, it shallbe bad in the end. Tully's resolution is good; r Cic. ep. ad Att. sapientis est nihil praestare praeter culpam, a wise man is to look to his intentions, and to answer for his actions, that they be without blame, not to undertake for the events. Let us make good our ends, and the means we use, and God will make good the issue, and turn all to the best. A Pilot, as Quintilian observeth, cannot be denied his lawful plea dum clavum rectum teneam, though the ship be cast away or drowned he is not to make satisfaction, so long as he held the stern right, and guided it by the compass: in like manner, though our actions and good intentions miscarry in the event, we are not to be blamed if we steered our course by the compass of God's word: though the bark be cast away, as St. Paul's was, the lives of all in it shall be safe: and our temporal losses shall always turn to our spiritual and eternal advantage. Yea, but God is in heaven, we are upon earth, how may we come to have speech with him, or open our case to him, or receive answer from him? The Jews had two means to receive answer from him, either by the mouth of the Prophets, when the spirit was on them, or from the Priests, when they had put on the breastplate of judgement: we have no such means now to inquire the will of God, neither are visions nor dreams by which men in former times understood the pleasure of God, now either frequent, or undoubted oracles of truth; yet have we still means to advise with God both by prayer and consulting the holy Scriptures. Of the former St. James speaketh; s Jam. 1.5. If any man lack wisdom, that is, counsel and direction in his affairs, let his ask it of God, that giveth to all men liberally, and upbraideth not, and it shallbe given him. But let him ask in faith nothing wavering, etc. Of the second the Prophet David: t Psal. 119.24. Thy testimonies are my delight and my counsellors; in the Hebrew, men of my counsel. Having now composed the press, what remains but to clap it to the sheets, and labour by a word of exhortation to print some of these rules in your hearts? Be wise now, etc. Be wise, 1. In the choice of your wisdom: 2. Be instructed in the means of your instruction, make choice of the wisdom that cometh from above from the Father of lights, not that which cometh from beneath from the Prince of darkness: receive instruction from the spirit, not from the flesh: from God, not from the world: so shall you be wise unto salvation and instructed to eternal life. Be yourselves clients and suitors to God before your clients and suitors have access unto you; ask counsel of him before you give counsel to them: and content not yourselves with the waters of the brook or rivelet, but have recourse to the u Cic. de orat. l. 2. Tard● est ingeni● rivulos consectari, fontes rerum non videre. fountain. Now the fountain of all law is the wisdom of God, as the wisest of the heathen Lawgivers in effect acknowledged it: Zamolxis ascribing the laws (he delivered to the people) to Vesta, Zoroaster to Hormasis, Trismegistus to Mercury, Lycurgus to Apollo, Solon to Minerva, Numa to the Nymph Aegeria, Minos to Jupiter. If time be well spent in searching records of Courts, and evidences of conveyances, and titles of lands, how much better in searching the holy Scriptures which are the records of heaven, the deeds of Almighty God, and evidences of our salvation? Who would not search where he may be sure to find treasure? In Scriptures you may be sure to find it, wherein all the treasures of wisdom and knowledge are hid: the treasures of natural Philosophy in Genesis; of moral Philosophy in Exodus, Deuteronomie, and Ecclesiastes; of the Politickes in the Judicials of Moses, and the Proverbes of Solomon; of Poetry in the Psalms; of History in the books of Chronicles, Judges, and Kings; of the Mathematics in the dimensions of the Ark and Temple; of the Metaphysics in the books of the Prophets and the Apocalyps. Do you desire that the tree of your knowledge in the Law should spread fare and near, and that all men should shade themselves under your boughs? Water the root of the tree which beareth up your laws, and sendeth sap and life to all the branches thereof, and that is true religion: for x Psal. 111.10. the fear of the Lord is the beginning of wisdom: and a good understanding and care have all they that follow after it. First, to look to the main chance, and provide for their eternal estate in another world: next, to learn certainly that they are in state of grace here: thirdly, to observe where they are weakest, and there to strengthen themselves against the assaults of the enemy: fourthly, to make use of the history of the world, and comment upon the special works of God's providence: lastly, to entertain God his Prophets and Apostles for their learned counsel, to direct them in all their suits in the Court of heaven, and managing all their weightiest affairs on earth: so shall they be sure to attain that which David so earnestly sought of God by prayer, saying, y Psal. 73.24. Guide me by thy counsel, and after that receive me to thy glory. To whom, etc. THE JUDGE'S CHARGE. A Sermon preached at the Readers Feast in LINCOLN'S Inn. THE NINTH SERMON. PSAL. 2.10. Be instructed, or learned, ye Judges of the earth. Right Honourable, Right Worshipful, etc. AT the siege of Tarentum, a Aelian. de Var. hist. l. 5. when the Citizens were driven by extremity of famine to the point of yielding themselves into the hands of the Romans, they were strangely relieved by the charity of their neighbours at Rhegium, who every tenth day fasted themselves, and sent in their provision for that day to the Tarentines. In memory of which relief they kept ever after a feast which they called Jejunium, o● Festum jejunii, the Fasts feast, or a feast grounded on a fast. Such is the Feast bid at this time in this place, gained by a long prescription out of the Lent Fast. It may rightly be called Festum Jejunii, the Feast of the Fast; a Feast of the Law beside, if not contrary to the Law of Feasts appointed by the Church. Wherein yet I conceive, according to the right meaning of the first founders of this exercise and Feast, the Ecclesiastical cannons of the Church, and local statutes of these houses do not harshly clash one against the other; but rather like strings tuned alike, and dexterously touched, make a perfect chord, and strike full unisons, both intending Festum Jejunii; the one a spiritual, the other a scholastical; the one an Evangelicall, the other a Legal Feast in the time of Fast. For the Church appointeth more frequent exercises of piety and devotion, Prayers, Lectures, and Sermons, (which are the soul's dainties) at this time, than any other season of the year. And agreeable hereunto in the Universities, which are the Nurseries of Religion and Arts, and in these noble Seminaries of justice, and knowledge in the laws, the most solemn and profitable exercises for the proficiency of students, (whether readings, disputations, or determinations) have been, time out of mind, and are yet performed in the Lent: wherein the eye of the soul is the more apt and single for the contemplation of divine and humane knowledge, by how much it is freer from the fumes of bodily meats, and the smoke of worldly cares and business. As for the exceeding in some one day or other in variety of all palate provocations, it is a vain thing for me or any other to speak against it; quia venter non habet aures, the belly hath no ears, especially to hear any thing against itself. If it had, I should have craved a Writ of remove of these Vitellian feasts out of the confines of Lent, or made a motion, that these surcharges of purse and stomach might be turned into the Lacedaemonian b Phiditia were sparing meals, or frugal seasts: so named from ecls. 〈◊〉 signifying to spare or be thrifty. Phiditia, or at least that the superaboundancie in them might not be wasted by luxury, to the hurt of our own bodies, but dispensed by charity to the relief of others; that devotion might recover that in alms deeds which it loseth in fasting: so would our tender and indulgent Mother, Christ's dearest Spouse the Church, vouchsafe these meetings her presence, as Marry the Mother of Jesus was present at the Feast in Cana; and Christ himself would furnish the wine of spiritual joy and gladness, even at these Feasts, though, like Saint Paul, c 1 Cor. 15.8. borne out of due time. But I leave the time, and have an eye to the notes pricked in my text, which are three: 1. Religion enjoineth learning: Be learned. 2. Learning becometh and qualifieth Judges: Ye Judges. 3. Judges give sentences of, and rules for land: The earth. 1. Divine wisdom excludeth not humane learning: Be learned. 2. Learning is not only a comely ornament, but a necessary accoustrement of a Judge: Ye Judges. 3. All Judges on earth are Judges of earth, that is, consisting of earth, or sitting upon the earth: The earth. The earth is their materia ex qua, and circa quam too. 1. The matter of which they are made. 2. The matter on which they make and give their judgement and sencence. O all ye Kings of these Netherlands, manum ad Sceptrum, oculos ad Astra: there is a King above who overlookes you all, and will one day break your Sceptres with his Iron mace. O ye Judges of this lower Circle and Circuits, manum ad Gladium, oculos ad Astra: there is a Judge of heaven who will set his tribunal in the clouds, and call all you to his bar, and your judgements in question before him. Be wise now therefore O ye Kings, advance his Kingdom in yours: be learned ye Judges of the earth, declare his judgement by yours. Tully giveth this character of Thacydides, that in his writings there are near as many d Cic. declare. orat. Numerum verborum numero sententiarum penè consecutus est. sentences as words: such is the Rhetoric of this parcel of holy writ, the parts are answerable to the words, the points of doctrine to the parts, the uses to the points of doctrine. 1 Erudimini, there is the charge. 2 Judices, there is the style. 3 Terrae, there is the circuit of the Judges. 1 Be learned, there is the aim of your study. 2 Ye Judges, there is the title of your place. 3 Of the earth, there is the emblem of your frailty. These parts hold good correspondence; 1 The first with this present exercise. 2 The second with this honourable auditory. 3 The third with this holy time. 1 It is most agreeable at a Reading to treat of learning, Be ye learned. 2 It is most proper to give the Judges charge before the prime Judges of the kingdom, Ye Judges. 3 It is most seasonable to frame a discourse of the mould of us all, earth and ashes, in the time of Lent, Of the earth. By the law the e Levit. 1.16. And ye shall pluck away the filth thereof with his feathers, and cast it besides the Altar, by the place of the ashes. crop, or as it is in the Hebrew, the filth of the birds that were sacrificed, together with their feathers, were to be cast in locum cinerum, into the place of ashes. Now if ever is the season not only to purge or remove the filth of our lives out of the sight of God, but also to cast away the beautiful pomps, masks, shows, and all oaths vanities of the world, which are no better than feathers in locum tinerum, where we ought to mourn for our sins in sackcloth and ashes; pulvis & cinis, dust and ashes have great affinity with terrae in my text. Be learned. When f Cic. de orat l. 1. Neque tam molestus mibi fuit Antonius, quod jus nostrum civile pervellit, quam jucundus quod se id nescire confessus est. Antony carped at the study of the civil law, withal acknowledging his small sight therein, Scaevola a great Lawyer smiling, said, that he made a kind of amends for his invective against the Law, by professing his ignorance therein. For it is no disparagement to any science or profession to be slighted by such as understand it not. A bright beam and great light troubleth, and dazzleth, and paineth also a weak eye, Urit enim fulgore suo. Who can blame g Peti. Dialect●cum criminatur, sed cum ad interrogata respondere non possit. Petilian the Donatist for complaining of Saint Augustine's Logic, whereby that ignorant Heretic was non-plussed and shamed? Verily as fast hath no enemy but gluttony, chastity but lust, frugality but luxury, wisdom but folly, humility but pride, orthodox doctrine but heresy, so neither knowledge but ignorance. Wherefore whatsoever fair gloss of the Scriptures selfe-sufficiency the Brownists and Separatists put upon their secret undermining of our Schools and Universities, and stopping up the Well-springs of good Learning among us, their true end is, that h Eras. adag Inter coecos luscum regnare posse. among blind men they might be some body, who among sharp-sighted men are no body. For the Latin proverb puts them in some heart, (viz.) that a purblind man may be a jolly fellow, nay by good reason chosen a King among such as are stark blind. Doubtless, if ever learning were needful, it is now adays most necessary, when men by subtle Sophistry, and deceivable eloquence, not only go about to wrangle us out of our estates, but also juggle us out of our Religion. Call ye it a reformation? is it not rather the deformation of a building to damn up the lights thereof? The state of g Aelian de var. hist. l. 3. Gravissima 〈◊〉 poe●am inflixerunt ut libe●os suos non docerent literas. Mi●ylene desiring to be revenged to the uttermost on their Confederates that had revolted from them, after they had got the mastery of them, laid this as the forest punishment they could devise upon them; that none of their children should go to school, or be brought up in learning. And in a like regard julian's persecution was accounted more grievous than that of Dioclesian, though that blasphemous Apostata shed little Christian blood; in as much as Dioclesian plucked but out the bodily eyes of Saints and Martyrs, (the holes whereof the good Emperor Constantine kissed) whereas Julian by shutting up all Christian schools, and bereaving them of the light of knowledge, after a sort plucked out the eyes of their souls. Which I speak not for that I conceive the Scriptures are not sufficient of themselves for our instruction, to enlighten our understanding; but because we are not sufficient for the opening of the meaning of them, without the helps of arts and sciences, the miraculous gifts of the holy Ghost ceasing long before our time. The light of diverse rapers in the same room, though united, yet is not confounded, as the optics demonstrate, by the distinct shadows which they cast: neither doth the light of divine knowledge confound that of humane in the soul, but both concur to the full illumination of the understanding. And as the organ of the bodily eye cannot discern any thing without a double light, viz. 1. h Brierhood tractat de oculo M.S. Lumine innato, an inward light in the crystalline humour of the eye. 2. Lumine illato, an outward light in the air, and on the object: so neither can the eye of the soul in this region of darkness perfectly distinguish the colours of good and evil without a double light, the inbred light of nature, and the outward light which is acquired by learning; being Lumen not innatum, but illatum: not naturally resplendent in the soul, and brought with it into the world, but ab extrinseco, brought into the soul by reading, hearing, discoursing, contemplating, or divine inspiration. Solomon who best knew what belonged to wisdom, sets his wise man to i Pro. 1.5. A●●se man will hear, and will understand learning. school, and promiseth for him that he will take his k P● 9.9. Give instruction to a wise man, and he will he yet wiser; teach a ●●t man, and he will in crease in learning. learning, and be a good proficient in it. And behold a wiser than Solomon, l Mat. 13.52. Christ himself compareth every Scribe which is instructed unto the kingdom of heaven, to a man that is an householder, who bringeth out of his treasury new things and old. He likeneth him not to a pedlar that hath nothing but inkle, tape, and such like trash in his pack, which he openeth at every man's door; but to a rich warehouse man, who out of his treasury or warehouse bringeth out precious things, either new or old, as they are called for. Such a Scribe was Moses, who m Acts 7.22. was learned in all the wisdom of the Egyptians. Such a Scribe was Daniel and the four children that were bred up with him, to whom God n Dan. 1.17. gave knowledge and skill in all learning. Such a Scribe was S. Paul, who was o Act. 22.3. brought up at the feet of Gamaliel, and taught according to the perfect manner of the Law of the Fathers. Neither was he conversant only in the writings of the Rabbins, but also expert in the heathen Philosophers, Orators and Poets, whom he after a sort defloureth of their choicest sentences & observations, incorporating them into his most learned and eloquent epistles. Such a Scribe was Clemens Alexandrinus, whose writings in regard of all variety of good literature in them, are called stromata, rare pieces of Arras or Tapestry. Such a Scribe was S. Cyprian, who by Rhetoric; Tertullian, who by the civil Law; Justin Martyr, and Origen, who by Philosophy; S. Basil, who by Physic; S. Austin, who by Logic; Eusebius, who by history; Prudentius, who by Poetry; Gregory Nazianzen, Jerome, and many other of the ancient Doctors of the Church, who by exquisite skill in the Arts and learned Languages, exceedingly improved their sacred talon of Scripture-knowledge. p Vid. Lips. Manuducti ad Stoicam Philosophiam. Philo that accomplished Jew deviseth an elegant allegory upon Abraham's companying with Hagar, before he could have issue by Sara. Hagar the bondwoman is secular or humane learning, with which we must have to do, before we can promise ourselves fruit by Sarah, that is, much profit by the study of divinity. Neither doth this argue any imperfection in the Scriptures, but in us: the stars are most visible in themselves, yet through the imbecility of our sight, without a perspective glass we cannot exactly take their elevation, or true magnitude. What though God in the first plantation of the Gospel used the industry of illiterate men, and made Fishermen fishers of men, that our q 1 Cor. 2.5. faith should not stand in the wisdom of men, but in the power of God? yet after the miraculous gifts of the Spirit failed in the Church, we shall read of no Rams horns, but Silver Trumpets employed in the throwing down of Satan's forts. Since that, the promise of dabitur in illa hora, it shall be given you in that hour, is turned into the precept of attend lectioni, give r 1 Tim. 4.13.15 attendance to reading, to exhortation, to doctrine, meditate upon these things, give thyself wholly unto them, that thy profiting may appear unto all men. Since the days of the Apostles, and their immediate Successors, the learnedst men have proved the worthiest instruments of God's glory in Church or Commonwealth: Be learned therefore. Ye Judges. Religion commends learning, and learning a Judge: s Numb. 11.17. The Lord took of the Spirit which was upon Moses, and put it upon seventy Elders. This Spirit it is which animateth a Judge, whose briefest and yet fullest definition is Jus animatum, enlived right, or the living law. For the law is a dead and mute Judge, and the Judge is a living and speaking law: As the Philosopher termeth t Arist. Rhet. l. 3. Pictura muta poesis, poesis loquens pictura. painting silent Poetry, and Poetry a speaking picture. Now how can a Judge speak the law, or the law speak by him, if he know not the law? It implieth a kind of contradiction for an Actor to be without action, or an Orator without words, or a Labourer without work, or a Counsellor without advice, or a Judge without judgement in the law. Can an Artificer work by his rule, who holdeth it not in his hand? or a Pilot steer by the compass who hath not the compass before his eye, or understandeth it not? no more can a Judge give sentence according to the law, who is ignorant of the law. Ignorance in a private man is a prejudice, and some blemish to himself, but u Aug. de civ. Dei. Ignorantia Judicis est calamitas innocentis. ignorance in a Judge is the calamity of the innocent, nay may prove the ruin of a State. What greater mischief in any society than that the estates, good name, livelihood, yea and lives too of men should lie in the breast of a Judge, who out of ignorance is fain to ask Quid est justitia, what is justice? as Pilate did, Quid est veritas, what is the truth? How will the Lawyer's work upon this advantage? how far will the Counsel go in a bad cause, upon the strength of a large fee? what false glasses will they set before the eyes of such a Judge to deceive him, and lead him by the nose? Neither will skill in the municipal law alone suffice, and yet that law hath a large walk, and many turnings where he may lose his way: he must be well experienced in the affairs of the world: he must sink deep into men's dispositions as well as their speeches: he must be able to weigh reasons, poise witnesses, reconcile laws, compare precedents: in a word, he must be like an Angel of God to discern between good and evil. Among the many titles of a good Judge, who is styled the soul of the law, the oracle of the city, the priest of justice, the tutor of pupils, the father of orphans, the sanctuary of innocents unjustly pursued, me thinks none so fitteth him as Regula, or rather x Arist. Rhet. l. 1. Regulator juris, a rule, or rather, the ruler of right. For orders in Court you call rules, and judge cases in law, ruled cases: now that a man may rule well, that is, in your phrase judge well, six things are requisite. 1 That he hath skill to rule, 2 That his paper, or parchment be spread abroad, and lie even before him, 3 That his eye be on his rule, 4 That he have nothing in his hand save his pen or plummet, 5 That his hand on his ruler be steady, 6 That his hand on his plummet be quick, to draw a line speedily. Upon these six ruled lines we may write a fair copy for a Judge, according to the form following. 1 He must have skill to rule, knowledge to judge. 2 He must have his paper or parchment spread, that is, the case unfolded before him. 3 He must fix his eye on his rule, which is the law. 4 He must have nothing in his hand but that wherewith he ruleth, he must be empty-handed. 5 His hand on his ruler must be steady, it must not shake through fear. 6 His hand on his plummet or pen must be swift and ready, he must have a desire and dexterity to rid work out of his hand, and speedily to set a period to tediously protracted suits. I had forgot one more circumstance if the last word of my text (earth) had not put me in mind of it, which is this: That a man cannot well rule, or draw exact lines by a ruler upon his paper or parchment, but he must needs how himself and look down up on it: neither can any man be a good Judge who is not humble. For Lypsius truly observeth that it is a very hard thing for a man y Lip polit. l. 4. Difficile est in alto positum non alta sapere. in high place not to be high minded. z Sen. de ira. l. 2. c. 21. Quicquid leve & inanc in animo est, secunda fortuna sustollit, etc. Honour lifteth up the heart above measure, especially when it is armed with power. Knowledge also puffeth up, especially when it is blown with the breath of flattery. Wherefore lest wise Kings and learned Judges should too much reflect upon the eminency of their place and gifts, and forget the frailty of their condition, the Prophet giveth them an alloy in the word immediately following the title of their dignities, Terrae, of the earth. Of the earth. When Bees are most angry in their swarming, cast but a little earth upon them, and they are presently quiet, and leave their humming. Though nothing else can * Plin l. 1. c. 104. 106. Limum flagrantem, maltham dictam, terra tantum extingui docuere experimenta. Ignem montis Chimaerae extingui terra & fimo tradit Guidias. quench the burning slime of Samosaris, or the fire in the hill Chimaera, yet earth and dung can: so though nothing else can assuage the tumour of the proud, or quench the burning desire of honour in the ambitious, of wealth in the covetous, of pleasure in the voluptuous, yet the consideration of the grave can. He that seriously thinketh with himself, these scarlet robes of mine cloth nothing but dung, all my dainty fare feeds but worms; I who have power of other men's lives, have no power of my own life, no not for a moment; even whilst I sit upon prisoners, and condemn guilty persons, I am arraigned in my conscience, and plead guilty before God. He that keeps down his heart with these thoughts, can no more be overthrown with pride, than a ship which is well ballast be blown away in a storm. Great personages, the stronger guard they have about them, the more they lie open to envy: the more secure they are by their authority, the more in danger they are of surprisal by pride. Judges were Princes among the Jews before the days of Saul, and Princes were Judges among the Romans, as Augustus and Adrian. I find the title of a Psal. 82.1. God standeth in the congregation of the mighty, he judgeth among the Gods. & v. 6. I have said ye are Gods. Gods in Scripture attributed not only to Sovereign Kings, who are the supreme Judges, but to inferior Judges also, subordinate to Princes: their b Bodin. de rep c. 4. Lex Horatia est, Jovi sacrum esse caput ejus qui Judici nocuerit. persons by the Roman laws were sacred, he who hurt them was presently to be sacrificed. In France when a Gallant in his ruff struck a Judge, by an arrest of the Parliament at Paris his hand was suddenly cut off, and a heavy fine laid upon him. The privileges of Judges granted to them by Princes, in whose seat they sit, their power, their wealth, their clients, their retinue, their robes, their maces, their officers, their titles will exalt them too high in their own conceit, if they consider not with Trajan, c Plin. in panegyr. Se non minus hominem esse, quam hominibus prae esse cogitet. that though they are above men, yet they are but men. Pliny the elder having related a strange story of a child, whose life was taken away by the snuff of a candle, takes all the potentates of the earth to task, and rings them a peal in their ear, saying, d Plin. nat. hist. l. 7. c. 7. Tu qui te deum credis aliquo successu, tamen tanti perire potuisti, atque etiamnum potes aut minoris, ut Anacreon acino uvae, & Fabius' Praetor in lactis haustu pilo. Thou which art so puffed up with the happy success of some battle fought by thee, or some great fortune fallen unto thee, that thou takest thyself to be a God, mayst purchase thy death at as low a rate as this child, or a lower, as Anacreon the Poet came to his end by a raisin stone, and Fabius the Praetor by a hair in his milk. No posture of the body seemeth more secure than sitting in a chair, yet Judge e Aug de civet. Dei, l. 22. c. 22. Quid videtur sedente securius? de sella cecidit Eli, & mortuus est. Ely fell out of his chair, and broke his neck. Wherefore since Judges themselves are as subject to the laws of humane frailty as other men, since for aught they know they are as near death as the prisoner whom they have newly condemned to dye: let them look above them, not about them; let them fear God, not man; let them deliver nothing at the bench, which they are not assured in their consciences that they are able to make good before the Judge of quick and dead, from whose face heaven and earth fled away, and their place could no where be found. Judge's may be considered either as of a particular circuit of the earth, and so they must receive instruction from the King or Lord of that land: or as Judges of the earth at large, and in that regard must take their Commission, and receive Instruction from the Lord of the whole earth, who requireth in his Judges, 1 Religion, f Exod. 18.21. thou shalt provide out of all the people, able men, such as fear God. 2 Moderation, g Gal. 6.1. to restore such as are overtaken in a fault, in the Spirit of meekness. 3 Learning and knowledge in the laws, of which before. 4 Integrity, they must h Num. 11.24. hate covetousness, i Exod. 18.21. & Deut. 16.19. they may not take a gift, etc. 5 Indifferency, they k Deut. 1.17. must not respect persons in judgement, but hear the small, etc. 6 Attention and diligent enquiry, they l Deut. 1.16. & 13.14. & 19.18. must hear causes, and make search, etc. 7 Expedition, m Zech. 7.9. to execute true judgement, and not delay justice. 8 Resolution and courage, not to n Deut. 1.17. fear the face of man. 9 Equity, to o Deut. 1.16. & Joh. 7.24. judge equally and righteously between every man and his brother. 1 Want of Religion makes a profane Judge. 2 Want of Moderation an unmerciful Judge. 3 Want of Learning an unsufficient Judge. 4 Want of Integrity a corrupt Judge. 5 Want of Indifferency a partial Judge. 6 Want of Attention a rash Judge. 7 Want of Expedition a tedious Judge. 8 Want of Resolution a timorous Judge. 9 Want of Equity an unrighteous Judge. Lastly, Want of any of these an Incompetent Judge, want of all these an unsufferable and execrable Judge. 1 Religion is required in a Judge, without which there will be no conscience of doing justice, where injustice may be borne out: and because even religious men are subject to passion, to religion a Judge must add 2 Moderation and government of his passions: and because a man of temper, fit for a Judge, may mistake his mark, if he be not expert in the Law, to moderation he must add 3 Learning and knowledge in the Law, according to which he is to give sentence: and because bribes blind the p Deut. 16.19. eyes of the wisest and learnedst Judges, to learning he must add 4 Integrity and incorruption, a sincere heart, and clear hands: and because where bribes cannot open the hand, yet favour may enter at the eye, to his Integrity he must add 5 Indifferency, free from all kind of partiality: and because a Judge, though never so religious, temperate, learned, incorrupt, and impartial, cannot yet give right judgement without a full hearing and exact discussing of the cause before him, to indifferency he must add 6 Patiented Attention, and diligent q Deut. 19.18. inquisition: and because the plaintiff or defendant are nothing benefited by the Judges hearing of, or searching into the cause, if after examination there follow not a sentence, to Attentition he must add 7 Expedition; for delayed justice oftentimes as much wrongeth the plaintiff as injustice: and because after enquiry and hearing, though the Judge be expert and ready, yet judgement may be stopped if a great person appear in the cause, to Expedition he must add 8 Courage and Resolution: and because if a Judge strike too hard with the sword of justice he may break it, as also because the sentence of the law may be just in general, yet in regard of difference in circumstances may wring and wrong a man in particular, to all the former virtues a complete Judge must add 9 r Levit. 19.15. In equity shalt thou judgethy neighbour. Equity and stayed discretion, which holdeth steedily the gold weights of justice, and addeth or taketh away a grain or more to make the piece and weight perfectly agree. 1. Religion. Alvares reporteth that the Aethiopians place many chairs about the Judge's seat, not out of State, but out of Religion, supposing that their Gods fit there with their Judges. That which they suppose we certainly know, that God and his Angels are present at the Assizes, and that he judgeth among the s Psal. 82.1.7. gods, that is, the Judges, or Princes. How religious then ought Judges to be, who are Almighty Gods Assessors? So near is the affinity between Justice and Religion, that as Priests are called Judices sacrorum, Judges of Religion, and causes Ecclesiastical; so Judges are by Ulpian styled Sacerdotes justitiae, Priests of justice. And not only the high Priests among the Jews, but also the Archontes of the Athenians, the Archiflamines and t Cic prò domo suâ ad Pontifices. Cum multa divinitus Pon●ifices a majoribus nostris in venta atque instituta sunt, tum nihil praeclarius quam quod vos cosdem, & religionibus deorum immortalium, & summae reipublicae prae esse voluerunt. Pontifices of the Romans, the Muphteyes of the Turks, the Brameres of the Indians, the Druids of the ancient Britons' were trusted with Justice as well as Religion, and that for important considerations. For sith mortal men cannot prescribe against God, nor dispense with his commandments, sith the divine law is the supreme law to which lieth an appeal from all humane statutes and ordinances; they who by their calling are Interpreters of that law, might well be thought fit Umpires in all controversies concerning the equity of laws, and conformity to the divine: especially in such points wherein the laws trench upon holy things. But I list not in the heat of modern oppositions to drink of the waters of strife: let that question pass, whether sacred persons, expert in the divine law, are not fittest to judge in secular causes of greatest moment: this I am sure, Judges must be, if not in orders, yet eminently religious and skilful in the law of God: for the judgement they are to give is u Deut. 1.17. Gods. If a Judge be not religious, he will never be zealous for God's honour, nor severely punish the breaches of the first Table. If a Judge fear not God, he will fear the face of man, and fly back when he should stand out for a poor innocent against a mighty adversary. x Martial. epig. Contra libertum Caesaris ire timens. If a Judge make no account of giving one day an account of all his actions to the supreme Judge of quick and dead, he will make no consscience of delaying justice, or denying it, or perverting it, or stifling it, or selling it. Justice shall be cast in her own Court, and overthrown upon her own Tribunal. The Judge y Cypr. l. 2. ep. 2. Inter leges delinquitur, inter jura peccatur, innocentia nec ubi defenditu● servabitur. Sen. de ira l. 2. Quam turpes lights, quam turpiores advocatos habent? Judex damnaturus quae fecit, eligitur: & corona pro mala causa, bona patroni voce corrupta. Lactan. divin. instit. l. 1. who sitteth on the bench to punish delinquents, will prove the greatest delinquent, and dye his dibaphum or bis tinctum, his twice died scarlet the third time with innocent blood. If a Judge depend upon the King, and not upon God, Sejanus shall be condemned to a most painful and ignominious death, upon a bare letter from Tiberius, though no man know for what crime, or upon what evidence: nay a Pilate will condemn Jesus himself to be crucified, rather than not be thought a friend to Caesar. If a Judge be like Cardinal Caraffa, securus de numine, out of all fear of God's vengeance, he will make the law a snare, and justice a net, and the bench a step to his own advancement: He will either like Hercules' Priest, play with one hand for Hercules, and the other for himself: Or like a Mazzard. in Ps. 51. Ayat the Jew, utraque manu tanquam dextra uti, take bribes on both sides, and do Justice on neither. 2 A Judge must be a religious man, and none but such aught to be called to the bench, yet neither are all religious men fit to be Judges; for beside the fear of God and devotion in a Judge, there must be temper in him, and singular moderation: he must be a Moses, b Numb. 12.3. a very meek man above all the men that were upon the face of the earth: the mind of a Judge should be as still and calm as the upper region of the air: Perpetuum nullâ temeratum nube serenum. For it is impossible for him clearly to discern between man and man, cause and cause, blood and blood, there being colourable pretences on both sides, whose eye is clouded with passion, or overcast with any mist of prejudice. When the water is troubled, or mingled with mud, we see not a bright pearl or piece of silver in the bottom: in like manner when the mind is stirred & troubled with perturbations, we cannot discern the truth, which for the most part lieth not in the top, but in the bottom, as it were, of a deep Well, according to * Democ. dixit veritatem in fundo demersam. Democritus his emblem. In this consideration the Areopagite Judges prohibited Orators to play their Prizes of wit before them, or go about any way by figures of amplification and exaggeration to move any affection in them, of love, or hatred, or fear, or anger, or envy, or pity. And c Arist. Rhet. l. 1. c. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristotle yields a good reason for it; It is the part of an unskilful and foolish artificer, saith he, to endeavour to bow or crook his own rule whereby he is to work: Now the understanding of a Judge is, as it were, the rule & square by which all causes are to be tried, and justice met out. By indirect means then to pervert the mind of the Judge, and deprave his judgement, what is it else in an Advocate or Pleader, than to crook his own square, and falsify the common measure of right? Most certain it is, that as meat tasteth not a like to a clear stomach, and to a stomach with ill humours, so that no matter in debate presents itself in the like hue to a single and clear eye, and to a dazzled or bloodshot. Let S. James give the Judges their Motto, Be swift to hear, slow to speak, slow to wrath. d Vellaius Pater l. 1. hist. Quicquid voluit valde voluit Brutus, nimium Cassius. Brutus would have made an ill judge, who was affianced to his own will: and Cassius a worse, who was wedded to it: and Herod worst of all, of whom Josephus giveth this character, that he was Legis dominus, irae servus, Lord of the law, yet a slave to his own passion. It is no strong piece that will easily be out of frame: frame therefore and temper must needs be in a Judge; yet this will not serve without a great measure of 3 Knowledge and learning in laws, 1 Divine. 2 Humane. As also in causes 1 Ecclesiastical. 2 Secular: of which before. 1 Civil. 1 Municipal. 4 Integrity. Probè doctus est qui probus est, he is entirely learned who to his learning hath added integrity. Learning teacheth what is wrong as well as what is right, and without integrity instructeth a Judge how to make wrong pass for right in a legal form. If a Judge's eye be open to favour, or his hand to gifts, his learning will serve him to no other end, than cunningly to divert the straight current, to bring water to his own Mill. He that opens his hand to catch after a great reward, cannot choose but let fall his rule out of it. In which regard the e Rainold. come. in Rhet. Arist. l. 1. Thebans pourtraying a Judge, drew a venerable personage in a sacred habit, fitting still in a chair, having neither eyes nor hands; his sacred habit represented his religion, his venerable years, his learning and experience; his still sitting, his moderation; his eyes out, his indifferency or impartiality; his want of hands, his integrity or freedom from taking bribes. f Mazzard. come. in Psal. 51. Mazarinus complaineth of the Judges beyond the sea (and there let them still be) that they resembled the bloodstone, which hath a special property to staunch blood, yet it is observed by Jewellers, that it never exerciseth this virtue, nor stauncheth blood, unless it be set in, or covered over with silver, and so applied to the vein. How true this is I know not, but sure I am that those who use a silver plummet draw black lines. When Demosthenes, having received a large fee of the adverse party to be silent in a cause, and being called to plead pretended the squinsy, his client handsomely came over him, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non est ista angina, sed argentangina. I could match such an Advocate with a like Judge in Poland called Ictus, who a long time stood for a poor plaintiff against a rich defendant, in the end took of the defendant a great sum of money, stamped according to the usual stamp of the country, with the Image of a man in complete armour, and at the next Sessions in court judged the cause in favour of the defendant: and being taxed for it by his friends in private, showing them the coin he received, demanded of them, quis possit tot armatis resistere? who were able to stand against so many in complete armour? Steel armour is bullet or musket proof, but nothing except the fear of God is gold or silver proof. Nothing can keep a Judge from receiving a reward in private, in a colourable cause, but the eye of the Almighty, who seethe the corrupt Judge in secret, and will reward him openly, if not in his lower Courts on earth, yet in his high Court of Star-chamber in heaven. 5 All corruption is not in bribes; he who for hope of advancement or for favour, or for any by-respect whatsoever perverteth judgement, is not clear from corruption, though his hands be clean. The Judges who absolved the beautiful strumpet Phryne, had their hands clean, but their eyes foul. The Judges who absolved Murena, that by indirect means purchased the Consulship of Rome, are not taxed for taking any bribe from him, yet was their judgement corrupt, because that which swayed them in judgement was not the innocency of Murena, but his modest carriage, together with his sickness then upon him, moving them unto compassion. An upright Judge must in a moral sense be like Melchisedek, without Father or Mother, kith or kin; I mean in justice he must take no notice of any affinity or consanguinity, friendship or favour, or any thing else, save the merits of the cause; to which 6 He must give a full hearing: for otherwise the Poet will tell him, that g Sen. in med. Qui aliquid statuit parte inauditá alterá, aequum licet statuerit, bawd aequus est. though the sentence he gives may be just, yet he cannot be just. The ear is not only the sense of discipline or learning, as the Philosopher speaketh, but of faith also, as the Apostle teacheth, yea and of truth also and justice. Though a Judge need not with Philip stop one of his ears while the accuser is speaking; yet ought he always to reserve an ear for the defendant, and according to the ancient decree of the Areopagites, h Demost. orat. de coron. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hear both parties with like attention and indifferency their full time. Albeit our Lord and Saviour knew the hearts of men, which no earthly Judge can; yet to prescribe a rule to all Judges, he professeth, sicut audio sic judico; i Joh. 5.30. as I hear so I judge. Never any Roman Emperor was so much censured with injustice and folly as k Sueton. in Claud. Claudius Caesar, and the reason why he so oft mistook, was, because he often sentenced causes upon the hearing of one side only, and sometimes upon the full hearing of neither. But of hearing you hear every day, not only the Preachers at the Assizes, but the Counsel on both parts call upon you for it: I would you heard as oft of that which I am to touch in the next place (without which hearing is to no purpose:) 7 Expedition. If the time had not prevented me, I would have long insisted upon the prolonging of suits in all Courts of justice. For a man can come into none of them but he shall hear many crying with him in the Poet, Quem das finem Rex magne laborum? When shall we leave turning Ixion's wheel, and rolling Sisyphus stone? O that we had an end either way! long delayed justice often more wrongeth both parties, than injustice either. I am not ignorant of the colourable pretence wherewith many excuse these delays, affirming that questions in law are like the heads of Hydra, when you cut off one there arise up two in the place of it: which if it were so, as it argueth a great imperfection in our laws, which they who are best able make no more haste to supply, than beggars to heal the raw flesh; because these gain by such defects, as they by showing their sores: so it no way excuseth the protraction of the ordinary suits, disputes, and demurs, in which there is no more true controversy in point of law, than head in a sea-crab. 8 Of courage and resolution I shall need to add nothing to what hath been spoken, because the edge of your sword of justice hath a strong back, the authority of a most religious and righteous Prince, under whom you need not fear to do justice, but rather not to execute justice upon the most potent delinquent. 9 There remains nothing but Equity to crown all your other virtues, which differeth but little from moderation above enforced; for moderation is equity in the mind, as equity is moderation in the sentence. Be not over just, saith l Eccl. 7.16. Solomon, but moderate thy justice with equity, and mitigate it with mercy, for summum jus est summa injuria; justice without mercy is extreme cruelty, and mercy without justice is foolish pity; both together make Christian equity. Therefore these two virtues resemble Castor and Pollux, which if either alone appear on the mast, is ominous, but both together promise a prosperous voyage: or like the metals, which are so termed, quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the veins succeed one the other: after the vein of one metal you fall upon the vein of another: so in scripture you shall find a sequence of these virtues, as in the Prophet Micah, m Micah 6.8. He hath showed thee O man what is good: and what doth the Lord require of thee, but to do justly, and love mercy? and in Zechary, n Zech. 7.9. Execute true judgement, and show mercy and compassion every man to his brother: and in Solomon, o Pro. 21.21. He that followeth after righteousness and mercy, findeth life, righteousness, and honour. To gather then up at length the scattered links of my discourse, to make a golden chain for your necks, Be instructed O ye Judges of the earth, either Judges made of earth, earthly men, or made Judges of the earth, that is, controversies about lands, tenors, and other earthly and temporal causes, serve the Lord of heaven in fear, and rejoice unto him with trembling, be religious in your devotion, moderate in your passions, learned in the laws, incorrupt in your courts, impartial in your affections, patiented in hearing, expedite in proceeding, resolute in your sentence, and righteous in judgement and execution: So when the righteous Judge shall set his tribunal in the clouds, and the unrighteous Judge, as being most contrary to him, shall receive the heaviest doom; ye that are righteous Judges, as being likest to him, shall receive a correspondent reward, and be taken from sitting upon benches on earth, to be his Assessors on his throne in heaven: To whom, etc. THE APOSTOLIC BISHOP. A Sermon preached at the Consecration of the L. B. of Bristol, before his Grace, and the Lord Keeper of the Great Seal, and diverse other Lords Spiritual and Temporal, and other persons of eminent quality, in Lambeth Chapel. A.D. 1622. March 23. THE TENTH SERMON. JOHN 20.22. And when he had said this, he breathed on them, and saith unto them, receive ye the holy Ghost. Most Reverend, Right Honourable, Right Reverend, Right Worshipful, etc. A Diamond is not cut but by the point of a Diamond, nor the sunbeam discerned but by the light of the beam, nor the understanding faculty of the soul apprehended but by the faculty of understanding, nor can the receiving of the holy Ghost be conceived or delivered, without receiving in some a Aug tract. 16. in Joh. Adsit ipse spiritus, ut sic eloqui possimus. degree that holiest Spirit. b Ci● de mat. Qui eloquentiam laudat, debet illam ipsam adhibere quam l●●dat. He that will blazon the arms of the Queen of affections, Eloquence, must borrow her own pencil and colours: nor may any undertake to expound this text, and declare the power of this gift here mentioned, but by the gift of this power. Wherefore as in the interpretation of other inspired Scriptures, we are humbly to entreat the assistance of the Inspirer, so more especially in the explication and application of this, which is not only effectiuè à spiritu, but also objectiuè de spiritu, not only indicted and penned (as all other) by the spirit, but also of the spirit. This of all other is a most mysterious text, which being rightly understood, and pressed home, will not only remove the weaker fence between us and the Greek Church, touching the procession of the Holy Ghost from the Son; but also beat down and demolish the strong and high partition wall between the reformed and the Roman Church, built upon S. Peter's supremacy. For if Christ therefore used the Ceremony of breathing upon his Apostles, with this form of words, Receive ye the Holy Ghost, as it were of set purpose, visibly to represent the proceeding of the holy Spirit from himself, why should not the Greek Church acknowledge with us, the eternal emanation of the holy Ghost from the Son as well as the Father? and acknowledging it, join with us in the fellowship of the same spirit? Our difference and contestation with the Church of Rome in point of S. Peter's primacy, is far greater I confess. For the head of all controversies between us and them, is the controversy concerning the head of the Church. Yet even this, how involved soever they make it, may be resolved by this text alone. For if Christ sent all his Apostles, as his Father sent him, if he breathed indifferently upon all, if he gave his spirit, and with it full power of remittting and retaining sins to them all, then is there no ground here for S. Peter's jurisdiction over the rest, much less the Popes: and if none here, none elsewhere, as the sequel will show. For howsoever Cajetan and Hart, and some few Papists, by jingling Saint Peter's c Mat. 16.19. Keys, and distinguishing of a key, 1 Of knowledge, 2 Of power: and this, 1 Of order, 2 Of jurisdiction: and that, 1 In foro exteriori, the outward court, 2 Foro interiori, the inward court of conscience; go about to confound the harmony of the Evangelists, who set all the same tune, but to a different key: yet this is confessed on all sides by the Fathers, Hilary, Jerome, Austin, Anselme; and by the Schoolmen, Lombard, Aquinas, Allensis, and Scotus, alleged by Cardinal d Bellar. de Rom. pont. l. 1. c. 12. Bellarmine, that what Christ promised to Peter, e Mat. 16. he performed and made good to him here; but here the whole f Hieronymus adver. Lucifer. Cuncti claves accipiunt, & super omnes ex aequô ecclesiae fortitudo solidatur. bunch of keys is offered to all the Apostles, and all of them receive them, all are joined with S. Peter as well in the mission (as my Father sent me, so I send you) as in the Commission. Lastly, as this text contains a sovereign Antidote against the infection of later heresies, so also against the poison of the more ancient and farther spread impieties of Arrius and Macedonius, whereof the one denied the divinity and eternity of the Son, the other of the holy Ghost, both whose damnable assertions are confuted by consequence from this text. For if Christ by breathing giveth the holy Ghost, and by giving the holy Ghost power of remitting sin, then must Christ needs be God; for who but God can give or send a divine person? The holy Ghost also from hence is proved to be God, for who can g Mar. 2.7. or Esay 43.25. forgive sins but God alone? So much is our faith indebted to this Scripture; yet our calling is much more: for what can be spoken more honourably of the sacred function of Bishops and Priests, than that the investiture and admittance into it, is the receiving of the holy Ghost? * Primum in unoquoque genere, est mensura & regula caeterorum. The first action in every kind of this nature, is a precedent to all the rest, as all the furniture of the Ceremonial law was made according to the first pattern in the Mount, such is this consecration in my text, the original and pattern of all other, wherein these particulars invite your religious attention: 1 The person consecrating, Christ the chief Bishop of our souls. 2 The persons consecrated, The Apostles the prime Pastors of the Church. 3 The holy action itself, set forth 1 With a mysterious rite, he breathed on them: 2 A sanctified form of words, receive ye the holy Ghost. 1 First, for the person consecrating. All Bishops are consecrated by him originally, to whom they are consecrated: all Priests are ordained by him to whom they are ordained Priests; the power which they are to employ for him, they receive from him, to whom h Matth. 28.18. all power is given both in heaven and in earth. By virtue of which deed of gift, he maketh i Matth. 10.2. choice of his ministers, and he sendeth them with authority, k J●h. 20.21. as my Father sent me, so I send you: And he furnisheth them with gifts, saying, receive ye the holy Ghost; and enableth them with a double power; of order, to l Matth. 28.19. Teach all nations, baptising them in the name of the Father, and of the Son, and of the holy Ghost. & 1 Cor. 11.24. This do in the remembrance of me. preach and administer both the sacraments; and of jurisdiction also (Matth. 18.18.) Verily I say unto you, whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall lose on earth shallbe loosed in heaven. And that this sacred order is to continue in the Church, and this spiritual power in this order, even till Christ resigneth up his keys and kingdom to God his Father, S. Paul assureth us (Eph. 4.10.11.12.) He that descended is the same also that ascended up far above all heavens, that he might fill all things, and he gave some Apostles, some Prophets, some Evangelists, some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ. Ver. 12. Till we all come to the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ. Till all the Elect be come God ceaseth not to call by the ministry of the word, and none may call without a calling to call. Needs must there be therefore a settled order in the Church, for the calling of those to the ministry of the word & sacraments, who are to call others by their ministry. This constant ordination of a succession in the Church, some make a royalty of Christ, or an appendent to his princely function; for it is for Kings to set men in authority under them in the affairs of the Kingdom. Others annex it to his priesthood, because the high Priest was to consecrate inferior Priests. A third sort will have it a branch of his prophetical office, because Prophets were to anoint Prophets. All these reasons are concludent, but none of them excludent. For the entire truth, in which these three opinions have an equal share is, that the establishing the ministry of the Gospel, and furnishing the Church with able Pastors, hath a dependence on all three offices: 1 On the Kingly, in respect of heavenly power. 2 On the Priestly, in respect of sacred order. 3 On the Prophetical, in respect of ministerial gifts. Each of Christ's offices deliver into our hands as it were a key: 1. Clavem Coeli. 2. Clavem Sanctuarii, or Templi. 3. Clavem sacrae Scripturae. 1. His Kingly office conferreth on us the key of heaven, to open and shut it. 2. His Priestly, the key of the Temple, to enter into it and administer holy things. 3. His Prophetical, the key of holy Scripture, to open the meaning thereof. Thus you see ordinem ordinis, an order for holy orders; you hear who is the founder of our religious order, and whose keys we keep. Which consideration, as it much improveth the dignity of our calling, so it reproveth their indignity who walk not agreeable thereunto. A scar in the face is a greater deformity than a wound or sore in any other part of the body: such is the eminency of our calling, beloved brethren, that our spots can no more be hid than the spots in the Moon: nay, that it maketh every spot in us a stain, every blemish a scar, every prick a wound, every drop of Ink a blot, every trip a fall, every fault a crime. If we defile Christ's priesthood with an impure life, we do worse than those his professed enemies who spit on his face. If we foul and black with giving and receiving the wages of unrighteousness those hands wherewith we deliver the price of man's redemption in the blessed Sacraments, we more wrong our Saviour than those who pierced his sacred hands with nails. If we in these holy Mounts of God, wherein we should press the purest liquor out of the grapes of the Vines of Engaddi, vent our own spleen and malice; what do we else than offer to Christ again vinegar and gall? If we Christ's menial and domestical servants turn m Rom. 12.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as some copies mis-read, and serve the time instead of serving the Lord. If we preach ourselves, and not Christ crucified; if we bear the world in hand to woo for our master, but indeed speak for ourselves; if we use the stairs of the Pulpit as steps only to our preferment; if we hear our Lord and Master highly dishonoured, and dissemble it; if we see the Sea of Rome continually to eat into the banks of our Church, and never go about to make up the breaches; if that should ever fall out which a sweet sounding Cymbal sometimes tinckled into the ears of the Pope, that n Bernard. de considerate. ad Eugen. Multi necessarii, multi adversarii, non Doctores, sed Seductores; non Praelati, sed Pilati. the greatest enemies of Christ should be those of his own house; if Pastors turn Impostors, if Doctors Seductours, if Prelates pilate's, if Ministers of Christ servants of Antichrist, either by silence to give way, or by smoothing Romish tenets to make way for Popery; no marvel then if judgement begin at the house of God, as it did in the siege at Jerusalem with the slaughter of Ananus the high Priest: no marvel if God suffer sacrilege to rob the Church of her maintenance almost in all places, when the Church herself is guilty of worse sacrilege, by robbing God of his worship and service. But on the contrary, if as Ambassadors for Christ, we deliver our message faithfully and roundly; if we seek not our own, but the things that are Jesus Christ's; if we esteem not our preferments, no nor our lives dear unto us in comparison of our Master's honour; if we preach Christ crucified in our lives, as well as in our sermons; if in our good name we are the sweet smelling favour of God, as well as in our doctrine, we may then, Christi nomine, in Christ's stead challenge audience, yea, and reverence too from the greatest powers upon earth, (whatsoever State-flies buzz to the contrary.) For as he that o Luke 10.16. despiseth Christ's ministers despiseth him, so he that p Mat. 10.40. receiveth him receiveth them also. No man who honoureth the Prince can disesteem his Ambassadors. If Scribes and Pharisees must be heard because they teach in Moses chair, how much more, Saith St. Chrysostome, may they command our attention who sit in Christ's chair? The same Apostle who chargeth every soul to be q Rom. 13.1.4. subject to the higher powers, who bear not the sword in vain, as strictly requireth the faithful to r Heb. 13.17. obey them that have the rule over them in the Lord, and submit unto them: for they watch, saith he, for your souls, as they that must give account, that they may do it with joy, and not with grief; for that is unprofitable for you. Therefore s Sym. epist. ad Anast. Defer Deo in nobis, nos Deo in te. Symmachus kept within compass, when he thus spoke to Anastasius the Emperor; Acknowledge God in us, and we will acknowledge him in thee. Deus est in utroque parent, we hold from Christ as you from God, as we submit ourselves to God's sword in your hands, so you ought to obey Christ's word in our mouths. And so I pass from the person consecrating to the persons consecrated. He breathed on them, and said, receive ye the holy Ghost. The holy Martyr St. t Cypr. de unita. Eccles. Apostolis omnibus post resurrectionem suam parem potestatem tribuit, & dicit, sicut misit me pater & ego mitto vos, accipite Spiritum sanctum: si cui remiseritis peccata, remittentur ei etc. Hoc e●antutique caeteri Apostoli quod fuit Petrus; pari consortio praediti, & honoris, & potestatis. Cyprian makes an inference from these words, for which the Popes have looked awry upon him ever since. The inference is this; Christ after his resurrection gave all his Apostles equal power, saying, as my father sent me, so I send you, receive ye the holy Ghost: whose sins ye remit, they are remitted. Here lest any addicted to the Papacy might thrust upon the Martyr's words this meaning, that Christ gave all the Apostles equal authority among themselves, but not equal to Peter their head, he addeth, the rest of the Apostles were the same that Peter was, admitted into an equal fellowship both of honour and power. Mark I beseech you, the Martyr speaks here not of a privilege or singularity, but a society, (consortio;) not a superiority, but a parity, (pari;) and this parity both in honour, (honoris;) and of power also, (potestatis:) where there is a parity in honour there can be no preeminency; where there is a parity in power there can be no supremacy. Where then will our Adversaries fasten? Upon those words of Christ, u Mat. 16.18. Thou art Peter, and upon this rock will I build my Church? St. Austin beats them off this hold, expounding the rock of Christ, not of Peter, thus, Upon me I x August. in haec verba, Super me aedificabo te, non super te aedificabo me. will build thee, not me upon thee. Yet if we should leave it them, the building upon Peter, or laying him in the foundation of the Church, will no more make him the supreme head of the Church than the rest of the Apostles; for we read of y Apoc. 21.14. And the wall of the City had 12. foundations, and in them the names of the 12. Apostles of the Lamb. & twelve foundations upon which the heavenly Jerusalem is built, on which the names of the twelve Apostles were engraven, and of more also: now therefore, saith he, ye are no more strangers and foreigners, but fellow Citizens with the Saints, and of the household of God; and are built upon the foundation of the Apostles and z E●hes. 2. ●0. Of more. Prophets. From whence Saint a Jer adver. Lucifer. Super omnes ex aequo Ecclesiae fortitudo solidatur. Jerome inferreth, that the strength of the Church is solidly founded, and equally built upon all the Apostles. Will they fasten upon the promise made to Peter, (Mat. 16.19.) whatsoever thou shalt bind on earth shall be bound in heaven: these words might carry some show of a privilege granted to S. Peter, if S. Matthew, and the other Apostles were not joined in Patent with him; z Mat. 18.18. whatsoever ye shall bind on earth shall be bound in heaven, and * Joh. 20.23. whose soever sins ye remit they are remitted unto them. The last refuge to which our adversaries fly, is that text, a Joh. 21.15. Feed my lambs, feed my sheep. Which charge of our Saviour's makes nothing for Peter's supremacy, Peter himself being Interpreter; for what Christ gives him he gives all Elders in charge, b Pet. 5.2. Feed the flock of God which is among you. If feed my sheep make Peter an ecumenical Pastor, then feed the flock of Christ, spoken in like manner to all Elders makes them ecumenical Pastors. If the word (pasce) when it is spoken to Peter signifies rule as a Monarch, than (pascite) feed ye, spoken by S. Peter to Elders must likewise be interpreted, rule ye over the Flock of God, and Church of Christ as Monarches. For as c Cic. orat. pro Cecinna. Nunquam obtinebis ubi tu volueris verba interdicti valere oportere, ubi tu nolueris non oportere. Tully spoke to Ebutius, so may I say to Bellarmine, you shall never persuade any man of understanding that words must signify what you will have them, and conclude nothing but what you will infer from them; that the word pasce or feed, when it serveth your purpose must be taken for to bear rule over the whole Church; and when it serveth not, than it must signify nothing but teach, as every Pastor doth. Had the Apostles so understood the words of our Saviour to Saint Peter, Upon this rock will I build my house, and, To thee I will give the keys of the Kingdom of heaven, as the Church of Rome at this day doth, (viz.) I will appoint thee Head of all the Apostles, and visible Monarch of the Church, and infallible Judge of all controversies; they would never have contended, as they did afterwards, d Luk. 20.24. which of them should be counted greatest; they would never have taken upon them to send him e Act. 8.14. Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John. with John. It is not the manner of Subjects to send their Sovereigns in Embassages or messages, much less join any other of their Subjects in equal commission with them, as the Apostles do John with Peter. Had the Church in the Apostles time understood that our Saviour by that charge, Pasce oves meas, Feed my sheep, made Peter universal Pastor of the whole world; and by his prayer for him, that his Faith might not fail privileged him from all possibility of error; they would have rested upon his resolution in the first f Act. 15.11. Synod. Saint James would never have presumed to speak after him in the great point which was then in controversy; nor have added a distinct Head or Canon of his own, That the Gentiles should abstain from pollution of Idols, and from fornication, and from things strangled, and from blood. The Apostolical letter should have been endorsed, not as it was, The Apostles, and Elders, and Brethren, but, Peter, Christ's Vicar, and Monarch of the Church, and the Apostles his Counselors; or after the like manner. Had Saint Paul believed Saint Peter to be Head of the Church, he would never have g Gal. 2.11. withstood him to the face, as he did at Antioch, much less have stood upon even terms with him as he doth, saying, h 2 Cor. 12.11. In nothing am I behind the very chiefest Apostles: and, i Gal. 2.6. they who seemed to be pillars added nothing to me: and ver. 7. the Gospel of the uncircumcision was committed to me, as the Gospel of the circumcision was to Peter. If any man's eyes are so dazzled with the lustre of the Pope's triple Crown, that he cannot see Paul's equality to Peter in the letter of the text; yet he cannot but see it in the Father's Commentaries. k Ambros. in comment. 2 Cor. 12. Hoc dicit quia non est minor neque in praedicatione, neque in signis faciendis, nec dignitate, sed tempore. Chry. in 2 Cor. 12.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Apostle speaketh on this wise, saith Saint Ambrose, that or because, he is not inferior to the chief Apostles, neither in preaching, nor in working miracles, nor in dignity, but in time. Saint Chrysostome acutely observeth, that the Apostle redoubleth his forces, and not content with that he had said before in 2 Cor. 11.5. I suppose I was not a whit behind the very chiefest Apostles; he addeth in the Chapter following with more confidence and authority, In nothing am I behind the very chiefest Apostles, though I be nothing. What? not inferior to Saint Peter? no not Saint Peter (for so it followeth in Saint Chrysostome) he showeth himself to be equal in dignity to the rest; and he m Chrys. in Gal. 2. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. compareth himself not to other of the Apostles but to the chief, showing that he was of equal rank with him. See, saith n Occumen. in Gal. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecumenius, how he equalizeth himself to Peter, or sets himself upon even ground with him. These were Fathers of the Greek Church: what will our adversaries say if o Leo serm. de laud. Petri & Pauli. De quorum meritis & virtutibus quae omnem superant dicendi facultatem, nihil diversum sentire debemus, nihil discretum, quos & electio pares, & labour similes, & mors fecit aequales. Leo Bishop of Rome, who extolled Peter above the skies, and admitteth him after a sort into the fellowship of the individual Trinity, yet maketh Saint Paul his match, saying, Let no man cast a golden apple of contention between these glorious instruments of Christ's Gospel Peter and Paul, of whose merits and virtues, which exceed all faculties of speech, or can never be sufficiently commended, we ought to think nothing diverse, or put no difference at all in any respect between them; whose calling to the Apostleship made them equal, and their travel in their office like, and their martyrdom parallel? Saint Paul then in Leo his judgement may go everywhere hand in hand with Peter; and in very deed he hath the hand of him in the Pope's seal, which putteth Bellarmine to much trouble, and great fear, lest Saint Paul should be taken to be the better man of the two, because in the Pope's seal, which confirmeth all his Bulls, and unerring Decrees ex cathedra, Saint Paul hath the right hand, and Saint Peter the left. But he may set his heart at rest, for no Protestant goeth about to set Saint Peter below Saint Paul, or any other Apostle: all that we contend for among the Apostles is but for a parity: a parity there may be in the Apostolical power and function, and yet Peter have some preeminency in respect of his years or gifts; such a primacy may be granted him without any power or jurisdiction over the rest: some power he might have over the rest, and be a kind of Precedent in the Apostles College, yet not Christ's Vicar general, or Head of the whole Church: Head he might be of the Church in some sense, yet his Headship, as his Apostleship, die with him, and not descend upon his successors: descend it might upon his successors, to wit, upon his undoubted successors in Antiochia, & not be appropriated to his questionable successors at Rome: lastly, it might be after a sort entailed to his successors at Rome, yet with a qualification, to all his lawful successors, not to usurpers: to men, as Linus; not to women, as Pope Joan; to Catholics, as Saint Gregory and Damasus, and all the Popes for 300. years; not Heretics, as Liberius and Honorius, and many of the latter: to such as entered canonically, as Cornelius and Stephanus, and the ancient Popes generally; not such as thrust themselves into that See, and purchased the Papacy either by art Magic, as Sylvester the second; or by an imposture as Hildebrand; or simony and faction, as almost all since. Lastly, upon Apostolical men in life and doctrine, not apostatical or apotacticall, as those fifty Popes reckoned by Genebrard (his Holinesses Chronicler) one after another. By all which particulars seriously considered, Urban his supremacy derived from Saint Peter, appeareth to be a rope of sand, or a castle of Table-men piled one upon another without any thing to hold them together, which fall allasunder with a fillep; or an old ruinous pair of stairs, the ground-cell or foot whereof, viz. Peter's superiority to the rest of the Apostles, is not sure, and all the consequences deduced from thence, like stairs built upon it, are all rotten: and therefore I will stand no longer upon them, but leap into my third and last part, The manner of the Apostles consecration: and first of the mysterious rite, He breathed. The truth and substance Christ himself, who put an end to all legal shadows, commanding all to worship God in Spirit and truth, ordained notwithstanding mysterious rites in the Sacraments of the new Testament, and used visible and significant gestures in his miraculous cures: he gave sight to the blind, not without touching the eye; and hearing to the deaf, not without thrusting his finger into the ear; and speech to the dumb, not without wetting the tongue: he fetched not Lazarus breath back again, without fetching a deep sigh; nor inspired his Disciples with the holy Ghost, without breathing upon them. Gestures p Cic. de orat. l. 3. Gestus est sermo quidam corporis. in religious actions are as significant, and more moving than words. Decent Ceremonies in the substantial worship of God are like shadowing in a picture, which if it be too much (as we see in the Church of Rome) it darkeneth the picture, and obscureth the face of devotion; but if convenient, and in fit places, it giveth grace and beauty to it. Superstition may be, and is as properly in such, who put Religion in not using, as in those who put Religion in using things in their own nature merely indifferent. Christian liberty is indifferently abridged by both these errors about things indifferent. And as a man may be proud even of the hatred of pride, and contempt of greatness; so he may be superstitious in a causeless fear, and heady declining of that which seems, but is not superstitious. Which is the case of some refined Reformers (as they would be thought) who according to their name of Precisians, ungues ad vivum resecant, pair the nails of pretended Romish rites in our Church so near, that they make her fingers bleed. For fear of monuments of Idolatry, all ornaments of the Church (if they might have their will) should be taken away: for fear of praying for the dead, they will not allow any prayer to be said for the living at the burial of the dead: for fear of bread-worship, they will not kneel at the Communion: for fear of invocating the Saints deceased, they will not brook any speech of the deceased in a funeral Sermon: for fear of making matrimony a Sacrament, they will have it no sacred rite, but a mere civil joining the parties contracted in the congregation, not by the hand of the Ministers of God, but by the hand of their lay Elders or Borgomasters: for fear of overlaying the Queen's vesture with rich laces of ceremonies, they rip them off all, cut off the fringe, and pair off the nap also. But because the Spouse of Christ (as things now stand) is more afraid of losing her coat than of her lace or fringe, I leave these men, as unworthy upon whom more breath should be spent; and come to the particular rite or ceremony of breathing used by our Saviour. He breathed on them. Here every Interpreter aboundeth in his own sense: q Barrad. in Evang. Flatus domini potestatem quam dabat remittendi peccata adumbrabat; ut enim flatu nubes to●o aere pelluntur, sic flatu domini, id est, Spiritu sancto peccatorum nubes disperguntur; juxta illud Esa. 44. delevisti ut nubes iniquitates nostras. Barradius his sense is, that this breathing shadowed forth the ghostly power of remitting of sins, which Christ gave to his Apostles. For as by a blast of wind clouds are driven out of the air; so by the blast of God, that is the holy Spirit, the clouds of our sins are dispersed; according to the words of the Prophet Esay, cap. 44.22. I have blotted out as a thick cloud thy transgressions. r Maldonat. in Johan. Christus per insufflationem declarare voluitipsam Spiritus sancti naturam, est enim veluti flatus patris & filii. Maldonate his sense is, that Christ by this visible ceremony of breathing declared the nature of the holy Ghost, who is the breath of the Father and the Sun. s Musculus in Johan. Commodè Spiritum per flatum dedit, cum illis muneris Apostolici potestatem daret, pendebat enim illa a verbis oris ipsius. Musculus his sense is, that Christ fitly used the ceremony of breathing, when he invested the Apostles into their function, because it hath a dependence upon the words of his mouth; because it is a power of the word, it was therefore given by breathing on them. t Calvin. harm. Cumarcana inspiratione posset Christus gratiam confer Apostolis, visibilem flatum addere voluit ad eos melins confirmandos: symbolum autem sumpsit à vulgari S.S. more qui Spiritum confert vento. Calvin his sense is, that Christ added this ceremony of outward breathing upon them, to confirm their faith in the inward inspiration: the symbol or sign he took from the common custom of the Scripture, which compareth the spirit to wind. u Athana. in Joh. In sufflando dedit animam quae est principium vitae naturalis, & Spiritum qui est principium vitae spiritualis, ut idem quicreator agnosceretur renovator. Athanasius his sense is, that as God in the creation of man breathed into him his soul, which is the beginning or principle of the natural life; so Christ here breathed into the Disciples his spirit, which is the beginning or principle of the spiritual life; that we might know that the same God who is the author of the natural life, is also the author of the life of grace; and that he who first created the spirit of man, reneweth all the faithful in the spirit of their minds. But the most natural, genuine, and generally approved reason and interpretation of this rite and ceremony is that which is given by Saint Austin and Saint Cyrill (viz.) that Christ by breathing on his Apostles, when he gave them the holy Ghost, signified that the person of the holy Ghost proceeded from him, as that breath came out of his mouth. For although Theophylact infected with the present error of the Greek Church, jeareth at this interpretation, yet neither doth he, nor can he give so apt and fit a one: and in this regard Cardinal Bellarmine justly taketh him up for slighting the judgement of two of the greatest pillars of the Church. Verily, saith he, Theophylact is to be jeered at by all of the Latin Church, if he flout at Saint Austin: and of the Greek Church also if he flout at Saint Cyril: for what interpretation so natural, what reason so proper can be given of coupling this ceremony with the words, Receive ye the Holy Ghost? that is giving the holy Ghost by breathing, as this, that the holy Spirit proceedeth from his person. And so I pass from the mysterious rite of breathing, to the sanctified form of words. Receive ye the holy Ghost. Not the person nor the substance of the holy Ghost; for that error the Master of the sentences was long ago whipped by his scholars. Sanctified the Apostles were by receiving the Spirit, but not deified. What then received they at this time? some gift of the holy Ghost? that takes not away the doubt but makes it; untieth not the knot but fasteneth it rather. For as Pythagoras, when the question of marriage was put to him in his flourishing age, answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not yet; when in his decaying and withering age, he replied, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not now: so if the question be of the ordinary gifts of the holy Ghost, it may be said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apostles were not now to receive them, because at their first calling they were seasoned with that heavenly liquor. But if the question be of the extraordinary gifts of the holy Ghost, or a fuller measure of the ordinary, it may be replied, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were not as yet to receive them. For Christ * Joh. 16.7. must first ascend before he send the holy Ghost. To take this pearl out of the eye of my text, many medicines have been applied. Theodoret thus offereth to remove it, Our Saviour (Joh. 16.7.) said not that he would not give the holy Ghost before his ascension, but that he would not send him before; at this time (saith that Father) Christ gave the holy Ghost secretly, with grace; but then he sent him in a visible shape with power. x Calvin in Joh. Sic datus fuit Apostolis spiritus hoc loco, ut respersi fuerint duntaxat ejus gratia, non plena virtute imbuti. Calvin helpeth it with a distinction of the receiving the holy Ghost in different degrees; now the Spirit was but sprinkled, as it were, upon them; but in the day of Pentecost it was poured out on them: now they were gently breathed on, and refreshed as it were with a small gale; then they were all blown upon, as it were with a mighty wind. y Chrys. in Joh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Saint Chrysostome thus expedites the difficulty; some say that Christ gave not the holy Ghost at this time, but that by his breathing on his Apostles, he made them capable, or fit to receive him; but we may safely go farther, and say, that the Apostles at this time received some spiritual grace or power, not of working wonders, but of remitting sin. If you further ask, why the power of forgiving sins; or, which comes all to one, why remission of sins is peculiarly attributed to the Spirit, and by a metonymy termed the Holy Ghost: Barradius bringeth us an answer out of the schools, that z Barrad. in harmony. Evang. remission of sins is a work of God's goodness and mercy; now works of goodness are peculiarly attributed to the holy Spirit, who proceedeth (as they determine) from the will of the Father and the Son, whose object is goodness; as works of wisdom are attributed to the Son, because he is the word, proceeding by way of generation from the understanding of his Father. This reason may go for currant in their way; neither have I any purpose at this time to cross it, but to haste to the period of this discourse: in which that I may better discover the path of truth, in stead of many little lights which others have brought, I will set up one great taper made of the sweetest of their wax. The Holy Ghost is sometimes taken for the person of the Comforter, which sealeth Gods chosen to salvation: sometimes for the gifts, effects, or operations of the Holy Ghost, as it were, the prints of his scale left in the soul: these are principally three; 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Grace. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spiritual power or authority. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Virtue, or ghostly ability to work wonders, and speak with diverse languages. 1 Is common to all them that are sanctified. 2 Is peculiar to Christ's Ministers. 3 Restrained to the Apostles themselves, and some few others of their immediate successors. z Joh. 3.5. Except a man be borne of the water and of the spirit— 1 Regenerating grace is termed the holyGhost. 2 Spiritual order, or ministerial power is called the Spirit or holy Ghost in this place, and Luk. 4.18. & Esay 61.1. The Spirit of the Lord is upon me to preach the Gospel, etc. 3 Miraculous virtue is called the holy Ghost, Act. 2.4. And they were filled with the holy Ghost, and spoke with diverse tongues. 1 The Spirit of grace and regeneration the Apostles received at their first calling. 2 The Spirit of ecclesiastical government they received at this time, etc. 3 The Spirit of powerful and extraordinary operation they received in the day of Pentecost. 1 In their minds by infallible inspiration. 2 In their tongues by multiplicity of languages. 3 In their hands by miraculous cures. Receive then the Holy Ghost, is 1 A ghostly function to ordain Pastors, and sanctify congregations to God. 2 Spiritual gifts to execute and discharge that function. 3 Spiritual power or jurisdiction to countenance and support both your function and gifts. Thus have I opened the treasury of this Scripture, out of which I now offer to your religious thoughts and affections these ensuing observations. And first in general I commend to the fervour of your zeal and devotion, the excessive heat of Christ's love, which absumed and spent him all for us, flesh and spirit. His flesh he offereth us in the Sacrament of his Supper: his spirit he conferreth in the sacred rite of consecration. His body he gave by those words, Take, eat, this is my body: his spirit he gave by these, Receive ye the holy Ghost; a gift unestimable, a treasure unvaluable: for it was this spirit which quickened us when we were dead in trespasses and sins, it is this spirit which fetcheth us again when we swoon in despair, it is this spirit that refresheth and cooleth us in the extreme heat of all persecutions, afflictions, sorrows, and diseases; to it we own, 1 Light in our minds. 2 Warmth in our desires. 3 Temper in our affections. 4 Grace in our wills. 5 Peace in our consciences. 6 Joy in our hearts, and unspeakable comfort in life and death. This is the wind which bloweth a Cant. 4.16. Blow upon my garden, that the spices thereof may flow out: let my beloved come into his garden, and eat his pleasant fruits. upon the Spouse her garden, that the spices thereof might flow out. This is the breath which formeth the words in the cloven tongues: this is the breath which bloweth and openeth all the flowers of Paradise. This is the blast which diffuseth the savour of life through the whole Church. This is the gale which carrieth us through all the troublesome waves of this world, and bringeth us safe to the haven where we would be. And as the Spouse of Christ, which is his mystical body, is infinitely indebted to her head for this gift of the spirit, whereby holy congregations are furnished with Pastors, and they with gifts, and the ministry of the Gospel continually propagated; so we above all nations in the world at this day are most bound to extol and magnify his goodness towards us herein: among whom in a manner alone, this holy seed of the Church remaineth unmixed and uncorrupt; not only as propagated but propagating also, not children only but Fathers. Apostolical doctrine other reformed Churches maintain; but do they retain also Apostolical discipline? laying of hands they have on Ministers and Pastors, but consecration of Archbishops and Bishops they have not. And because they want consecrated Bishops to ordain Pastors, their very ordination is not according to ancient order. Because they want spiritual Fathers in Christ to beget children in their ministry, their Ministers by the adversary are accounted no better than filii populi; whereas will they nill they, even in regard of our Hierarchy, the most frontless Papists must confess the children begot by our reverend Fathers in the ministry of the Gospel, to be as legitimate as their own. For albeit they put the heretic upon us, as the Arrians did upon the Catholic Fathers, calling them Athanasians, etc. yet this no way disableth either the consecration of our Bishops, nor the ordination of our Priests; not only because we have proved the dog lieth at their doors, and that they are a kind of mongrels of diverse sorts of heretics: but because it is the doctrine of their Church, b See Croy in his third conformity. Whitaker in fine resp. ad demonstrat. Sanderi. Rivet, procem. de haeref. q. 1. Cath. orthod. that the character of order is indelible; and therefore Archbishop Cranmer, and other of our Bishops ordained by them, if they had afterwards (as Papists most falsely suppose) fallen into heresy, could not lose their faculty of consecration and ordination. The consecration of Catholic Bishops by Arrians, and baptism of faithful Christians children by Donatists, though heretics, is made good, as well by the decrees of ancient as later Counsels, determining that Sacraments administered even by heretics, (so they observe the rite, and form of words prescribed in holy scripture) be of force and validity. Praised therefore for ever be the good will of him that dwelled in the bush, that the Rod of Aaron still flourisheth among us, and planteth and propagateth itself, like that Indian figtree so much admired by all Travellers, from the utmost branch whereof issueth a gummy juice, which hangeth down like a cord or finew, and within a few months reacheth the ground, which it no sooner toucheth than it taketh root and maketh itself a tree, and that likewise another, and that likewise a third, and so forward till they overrun the whole grove. To draw nearer to you my Lord to be consecrated, and so to an end. This scripture is part of the Gospel appointed for the Sunday after Easter, known to the Latin Church by the name of Dominica in albis. Which Lords day, though in the slower motion of time in our Calendar, is not yet come; yet according to exact computation, this Sunday is Dominica in albis; and if you either respect the reverend presence Candidantium, or Candidandi, or the sacred order of Investiture now to be performed, let your eyes be judges whether it may not truly be termed Dominica in albis, a Sunday in whites. The text itself, as before in the retexture thereof I shown, is the prototypon or original of all consecrations, properly so called. For howsoever these words may be used, and are also in the ordination of Priests, because they also receive the holy Ghost, that is, spiritual power and authority; yet they receive it not so amply and fully, nor without some limitation, sith ordination and excommunication have been ever appropriated and reserved to Bishops. And it is to be noted, that the Apostles long before this were sent by Christ to preach and baptise; and therefore they were not now ordained Priests, but consecrated Bishops, as Saint c Greg. in Evan. Horum nunc in ecclesiâ Episcopi locum tenent qui gradum regiminis sortiuntur, grandis honor sed grave pondus est istius honoris. Gregory saith expressly in his illustration of these words, Receive the holy Ghost: whose sins ye remit, etc. Now Bishops who fit at the stern of the Church, hold the place of those to whom Christ gave here the ghostly power of forgiving sins: a great honour indeed, but a great charge withal, and a heavy burden; so ponderous in Saint Barnard's judgement, that it needs the shoulders of an Angel to bear it. The Apostles had made good proof of their faithfulness in the ministry of the Word and Sacraments, before Christ lifted them up to this higher stair; as likewise the venerable Personage now to be taken up into that rank hath done. For more than thirty years he hath shined as a star in the firmament of our Church, and now by the primus motor in our heaven, is designed to be an Angel (or to speak in the phrase of the Peripatetics) an Intelligence to guide the motion of one of our Spheres. Which though it be one of the least, his Episcopal dignity is no whit diminished thereby. In Saint d Hiero. ad Evag Omnis Episcopus sive Romae, sive Eugubii aequalis est meriti. Hieromes account every Bishop, be his Diocese great or small, is equally a Bishop; Episcopatus non suscipit magis & minus, one Bishop may be richer than another, or learneder, but he cannot be more a Bishop. Therefore howsoever e Basil. epist. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianzen took it unkindly at Saint Basils' hands, after he was advanced to the Metropolitical See of Cappadocia, and had many good Bishoprics in his gift, that he put him upon one of the meanest, being ill situated, and of small revenue; telling him flatly, that he gained nothing by his friendship but this lesson, not to trust a friend: yet it never troubled great Austin that obscure Aurelius worked himself into the great and famous bishopric of Carthage, whilst this eminent light of the Church stuck all his life at poor Hippo: for he well remembered the words of our Lord and Master, f Matth. 25.21. Be thou faithful in a little, and I will set thee over much. Suffer I beseech you a word of exhortation, and but a word. Be faithful to your Master, seek not your own but the things that are Jesus Christ's. It is not sufficient in Nazianzens' judgement for a Bishop, not to be soiled with the dust of covetousness, or any other vice; g Nazian. orat. 1 de fuga in pont. Privati quidem hominis vitium esse existimet turpia supplicioque digna perpetrare, praefecti autem vel antistitis non quam optimum esse. he must shine in virtue, and if he be not much better than other men, h Idem orat. 20. Antistes improbitatis notam effugere non potest, nisi multum antecellat. he is no good Bishop. Wherefore as it was said at the creation of the Roman Consul, praesta nomen tuum, thou art made Consul, make good thy name, consul reipublicae: So give me leave in this day of your consecration to use a like form of words, to you my Lord Elect; Episcopus es, praesta nomen tuum, you are now to be made a Bishop, an Overseer of the Lords flock, make good your name, look over your whole Diocese, observe not only the sheep but the Pastors, not only those that are liable to your authority & jurisdiction, but those also who execute it under you. Have an eye to your eyes, and hold a strict hand over your hands, I mean your officials, collectors, and receivers; and if your eye cause you to offend, pluck it out, and if your hand, cut it off. Let it never be said by any of your Diocese, that they are the better in health for your not visiting them; as the i Eras. apoth. Eò melius habeo quod te medico non utor. Lacedaemonian Pausanias answered an unskilful Physician that asked him how he did, the better (quoth he) because I take none of your Physic. Imprint these words always in your heart, which give you your indelible character: consider whose spirit you receive by imposition of hands, and the Lord give you right understanding in all things: it is the spirit of Jesus Christ, he breathed, and said, receive the holy Spirit. This spirit of Jesus Christ is, 1 The spirit of zeal. Joh. 2.17. Be you not cold in God's cause, whip out buyers and sellers out of the Church. 2 The spirit of discretion. Joh. 10.14. I am the good shepherd, and know my sheep, and am known of them. Know them well whom you trust with the mysteries of salvation, to whom you commit those souls which God hath purchased with his own blood; lay not hands rashly upon any, for if the k Matth. 6.23. light be darkness how great will the darkness be? If in giving holy orders, and imposition of hands there be a confusion (hand over head) how great will the confusion be in the Church? 3 The spirit of meekness. Matth. 11.29. Learn of me that I am meek, break not a bruised reed, nor quench the smoking flax; sis bonus O foelixque tuis, be good especially to those of your own calling. Take not l Histor. Aug. in Aureliano. Aurelian for your pattern, whose soldiers more feared him than the enemy: but rather m Suet. in Tit. Titus Vespasian, who suffered no man by his good will to go sad from him, and in this regard was styled, Amor & delicrae humani generis, the love and darling of mankind. The laity show in their name what they are durum genus; and how ill they stand affected to us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stone. and hardly entreat our tribe, all have experience who have or ever had pastoral charges. We cannot pray them so fast into heaven, as they will swear us out of our maintenance on earth. And what relief we have at secular tribunals the world seethe; and if we must yet expect harder measure from your officers and servants, I know not to what more fitly to compare the inferior of our Clergy, who spend themselves upon their parochial cures, and are flieced by them whom they feed, and by whom they should be fed, through vexatious suits in law, than to the poor hare in the Epigram, which to save herself from the hounds, leapt into the sea, and was devoured by a sea-dogge: n Auson epig. In me omnis terrae pelagique ruina est. 4 The spirit of humility. Matth. 20.28. The Son of man came not to be ministered unto but to minister. The head of the Church vouchsafeth o Joh. 13.14. to wash his disciples feet, professing therein (ver. 15.) that he gave them an example, that they should do as he had done to them. Wind blown into a bladder filleth it, and into flesh, maketh it swell; but the breath of God inspired into the soul produceth the contrary effect: it abateth and taketh down all swelling of pride. Take not Austin the Monk for your pattern, from whose proud behaviour towards them, the British Monks truly concluded, that he was not sent unto them from Christ; but Saint Austin the Father, whose modest speech in a contention between him and Jerome, gained him more respect from all men, than ever the Bishops of Rome got by their swelling bulls, and direful fulminations. According to the present custom of the Church (saith he) the title of a p August. epist. ad Hieron. Bishop is above that of a Priest, yet Priest Jerome is a better man than Bishop Austin. As the q Bruson facet. & exempl. Athenians wisely answered Pompey, requiring from them divine honour; We will so fare account thee a God, as thou acknowledgest thyself a man (for humility of mind in eminency of fortune is a divine perfection): so the less you account yourself a Prelate, the more all men will prefer and most highly honour you. When Christ consecrated his Apostles Bishops, he breathed on them, to represent after a sort visibly by an outward symbol, the eternal and invisible procession of the holy Ghost from his person. In regard of which divine signification of that his insufflation, no man may presume to imitate that rite, though they may, and do use the words, Receive the holy Ghost. All that may be done to supply the defect of that ceremony is in stead of breathing upon you, to breathe out prayers to almighty God for you, that you right reverend Fathers may give; and for you my Lord Elect, that you may receive the holy Ghost; for us that we may worthily administer; and for you that you may worthily participate the blessed body and blood of our Saviour; and for us all, that we may be nourished by his flesh, and quickened by his spirit, and live in him, and he in us; and dwell in him, and he in us: So be it, etc. THE FAITHFUL SHEPHERD. A Sermon preached at the Consecration of three Bishops, the Lords Elect of Oxford, Bristol, and Chester, in his Grace's Chapel at Lambeth, May 9 1619. THE ELEVENTH SERMON. 1 PET. 5.2.3.4. Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly: not for filthy lucre, but of a ready mind: not as being Lords over God's heritage, but being ensamples to the flock. And when the chief shepherd shall appear, you shall receive a crown of glory that fadeth not away. Most Reverend, Right Honourable, Right Reverend, right Worshipful, etc. ARchilochus a Arist. Rhet. c. 2. sharpening his quill, and dipping it in gall against Lycambes; that his satirical invectives might be more poignant, putteth the pen in Archilochus his Father's hand, and by an elegant prosopopeia maketh him upbraid his son with those errors and vices, which it was not fit that any but his father should in such sort rip up. And b Orat. pro M. Coelio. Tully being to read a lecture of gravity and modesty to Clodia, which became not his years or condition, raiseth up, as it were, from the grave, her old grandfather Appius Caecus, and out of his mouth delivereth a sage and fatherly admonition to her. In like manner (right Reverend) receiving the charge from you to give the charge unto you at this present, and being overruled by authority to speak something of the eminent authority & sacred dignity into which ye are now to be invested; I have brought upon this holy stage the first of your rank, and ancientest of your Apostolical order, to admonish you with authority both of your general calling, as Pastors set over Christ's flock, and your special, as Bishops set over the Pastors themselves: That in the former words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, feed; this in the latter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bishoping, or taking the oversight of them. Both they are to perform, 1 Not by constraint: 2 Not for lucre. 3 Not with pride. 1 Not by const●ant: constraint standeth not with the dignity of the Apostles successors. 2 Not for filthy lucre: filthy lucre sorts not with God's Priests. 3 Not in, or with Lordlike pride: Lordlike pride complyeth not with the humility of Christ's Ministers. As Tully the aged wrote to Cato the ancient, of old age; so in the words of my text Peter the Elder writeth to Elders, of the calling, life and reward of Elders in the Church of God. 1 Their function is feeding, and overlooking Christ's flock, enjoined ver. 2. 2 Their life is to be a pattern of all virtue, drawn ver. 3. 3 Their reward is a Crown of glory, set before them ver. 4. 1 Their function sacred, answerable to their calling, which is divine. 2 Their life exemplary, answerable to their function, which is sacred. 3 Their reward, exceeding great, answerable to the eminency of the one, and excellency of the other. May it please you therefore to observe out of the words, 1 For your instruction, what your function is. 2 For correction, what your life should be. 3 For comfort, what your reward shall be. As the costly c Exod. 28.14. ornaments of Aaron were fastened to the Ephod with golden chains of writhe work, so all the parts and points of the Apostles exhortation are artificially joined and tied together with excellent coherence, as it were with chains of gold. This chain thus I draw through them all. Feed. 1 There are some of the ministry fit to be fed and led like sheep, than to feed or lead like shepherds; they are hunger-starved themselves, having no better provision than the Apostles had in the wilderness after Christ's miraculous feast, d Matth. 14.20. a few baskets full of broken meat. Saint e Tantae charitatis sunt per quos nobis fluenta coelestia emanant, ut antea effundere quam effundi velint, loqui quam audire paratiores, prompti docere quod nunquam didicerunt, Bernard. Bernard admireth at their charity, saying, they by whom the streams of heavenly doctrine flow to us, are of such superabundant charity, that they desire to empty themselves before they are half full, nay many before they have any drop of saving knowledge, and divine learning, most ready to deliver that which they never received, and teach what they never learned. Such a one was that f Lactant. divin. instit. l. 5. Cum c●●cus ipse esser, alios illuminare suscepit in se. Bithynian whom Lactantius taketh up for taking upon him to cure dim and dark eyes, when himself was stark blind. I find nothing whereunto I may fit resemble them, than to squibs or small fireworks, which as soon as they take fire, never leave popping and shooting, and making a hideous noise, till all the powder be spent: so these having rammed a little stuff together, and being kindled with blind zeal, never leave shooting and spitting fire in the pulpit, as long as their poor provision lasteth. These men, howsoever they are liable to many other exceptions, yet all men will free them from the imputation which Foelix laid upon Saint Paul, g Act. 26.24. much learning hath made thee mad. And as secure are they from the danger of the kill letter, as the Poet in his witty Epigram playeth upon an ignorant Priest in time of Popery; h Tho. Morus in epig. Tu bene cavisti ne te ulla occidere possit Litera, nam nota est litera nulla tibi. Thou hast taken good care that the kill letter shall not hurt thee, for thou knowest never a better in the book. The measures of the Sanctuary contained twice as much as the common measures, the shekel of the Sanctuary weighed down two other shekels; to show us that the gifts of a Pastor ought to carry a double proportion to those of his flock, else he had need to be fed himself; and is not qualified for this duty required in my text, in the first place, Feed. 2 Of those that are able to feed, some feed themselves, not their flock; The flock. like Varus, taxed by Velleius Paterculus, who came poor into a rich Province, but went rich out of the poor Province; making a very gainful exchange, by leaving them the poverty he brought with him, and taking with him the wealth he found there. Feed ye not yourselves but the Flock. 3 Of those that feed the Flock, some feed not God's Flock, Of God. but Satan's heard; teaching in Conventicles of Heretics, or Schismatics. Wasps have their hives as well as Bees, and Pirates have their Pilots as well as honest Merchants: be not ye like them; feed not the droves of Satan or Antichrist, but the Flock of God. 4 Of those that feed the Flock of God, Among you. some feed not that Flock which is among them, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bishops in other men's Dioceses; they thrust their sickle into another's harvest, and discharge without a charge: they may rightly say with the Spouse in the Canticles, i Cant. 1.6. They have made me (or rather I have made myself) a keeper of vineyards, but mine own vineyard have I not kept. If the frogs of k Plin. nat. Inst. l. 8. Ranae mutae sunt etiam nunc in Serypho Insula, eaedem alio translatae canunt, etc. Seryphus could speak they would claim kindred of these men; for as those frogs in the Island where they are bred are dumb, and make no noise at all, but carried to any other Country, fall on singing or croaking, and never give over: so these are silent and quiet in their own cures, but when they are out of them none can be quiet for them: they who can scarce afford a Sermon in a month at their own home, make nothing of lecturing every day in the week abroad. 5 Of those that feed the flock of God which is among them, that is, Taking the oversight thereof. preach painfully and powerfully, some are not not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Overlookers; they take not the oversight of their flock, they have not an eye to their life and manners, they never use the rain, or rather curb of ecclesiastical discipline; forgetting that in the Ark of God, together with the Table of the Testimony, and the Pot of Manna, the Rod of Aaron that budded was laid up: and that where l Psal. 23.4. David compareth God to a shepherd, he maketh mention both of his rod and staff. Not by constraint 6 Of those that feed the flock of God that is amongst them, and take the oversight thereof, that is, both rule well, and labour in the word, some deserve not the double honour, because they do it by constraint, not willingly, like those Calves, and Bullocks, and Rams, that were pulled and haled to the Altars of the heathen gods, wherewith m Plin. l. 8. nat. hist. c. 45. Hoc quoque notatum est, vitulos ad aras humeris hominum allatos, non fere litare, nec aliená hostiâ placari deos, nec trahente se ab aris. Pliny observeth that the Paynim deities were never pleased, nor gave good success to them which offered such sacrifice unto them. Nature herself giveth a prerogative to that n Plin. nat. hist. l. 11. c. 15. In omni melle quod per se fluit, ut mustum, oleumque quod appellatur acaeton, maxim laudabile est. Not for filthy incre. honey which drops out of the comb, before that which is forced or squized out; and to that o Plin. nat. hist. l. 12. c. 15. Inciduntur bis, sudant autem sponte priusquam incidantur stacten dictam. oil which sweats out of the Myrrh trees, issuing from thence of it own accord, before that which runneth after pricking or incision. The noblest wine is made of that liquor of the grape which spinneth out upon the smallest touch, without any violent pressure: * Theog. gnom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 7 Of those that take the oversight of the flock, not by constraint but willingly, some do it not freely, or of a ready mind, but for filthy lucre. The Echo taught by Erasmus, rings this in the ears of the Laity, and they hear it brief, Quid venatur sacerdos? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And p Plat. in Bon. 3. Re verâ pace bonorum dicam, multi episcopatum desiderant, explendae avaritiae suae causa, non quo communi utilitati ut eorum exposcit officium & nomen, consulant: quaeritur enim quantum reddat episcopatus, non quot oves pascuae in eo sint. Platina giveth a touch hereof in the life of Pope Goodface the third; the first question is, after a man is chosen Pope, what is the Bishopric of Rome worth? Filthy lucre carrieth such an ill favour with it, that the precious ointment of Aaron cannot take away the smell thereof. Covetousness is a spot in any coat, but a stain in the linen Ephod: what so unfit? what so incongruous? nay what so opprobrious and scandalous, as for those who in scripture are styled Angels, and should like Angels, by continual meditations, and divine contemplations behold the face of God in heaven, to turn earthworms, and lie and feed upon very muck? How dare they deliver the holy Sacrament with those hands that have received bribes? or are defiled with the price of blood? or are foul with telling their use-money? Holiness (which of all other most be fitteth our sacred calling) in the greek implieth a contradiction to earthliness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render holy, is all one in that language as unearthly. If a glass be soiled with dust, or be●●●eared with dirt, it reflecteth no image at all: in like manner if the mind be soiled with the dust of earthliness, the image of God cannot appear in it; the fancy of such a man will represent no spiritual form, conceive no divine or heavenly imaginations. If we seek our own and not the things that are Jesus Christ's, the goods not the good of our flock, we lose the first letter of our name in the Prophet r Ezek. 3.17. Son of man, I have made thee a watchman. Ezekiel, and of speculatores become peculatores, and are not to be termed praedicatores but praedatores. But I will not make this blot bigger by unskilfully going about to take it out. 8 Of those that feed, Not as Lords. and take the oversight of God's flock that is among them, not by constraint but willingly, not for filthy lucre; but of a ready mind, some carry themselves like Lords over the flock, not as ensamples to their flock, they go in and out before them in a stately and lordly gate, s Concil. Carthag 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. fumosus seculityphus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in swelling pride, not in exemplary humility, seeking rather to overrule them with terror and violence, than rule over them with the spirit of meekness. These though they are put up to the highest form, yet have not learned the first lesson in the school of Christianity, t Matth. 11.29. to be meek and lowly in heart: neither understand they that divine graces, which are the plants of Paradise, are like to the tree in the Poet that bore golden boughs: u Virg. Aen. 6. — Quae quantum vertice ad auras Aethereas tantum, radice in Tartara tendit. whose root was just so much beneath the earth as the top was in height above it. The higher Gods Saints grow upwards to perfection, the deeper they take root downward in humility, considering that they have nothing of their own, but sin; and what a foolish and impious sin of pride is it, to be proud of sin? He that presumes on his own strength, saith holy Austin, is conquered before he fight. To repose trust in ourselves, saith * Bern. serm. 20. in vigil. nat. dom. Sibimet ipsi fidere, non fidei sed perfidiae est, nec confidentiae sed diffidentiae magis, in semetipso habere fiduciam. Bernard, is not of faith, but perfidiousness, neither breeds it true confidence, but diffidence. To be proud of knowledge, is to be blind with light: to be proud of virtue is to poison himself with the Antidote: and to be proud of authority, is to make his rise his downfall, and his ladder his ruin. It is the dark foil that giveth the Diamond its brightest lustre: it is the humble, and low, and obscure conceit of our own worth that giveth lustre and grace to all our virtues and perfections, if we have any: Moses glory was the greater because his face shined, and he knew not of it. Thus have I numbered unto you the several links of the Apostles golden chain of instructions for Pastors, now let us gather them together in a narrow room. 1 Be not such as need to be fed, but are able and willing to feed. 2 Feed not yourselves but the flock. 3 Feed not the flock or droves of Antichrist, but the flock of God. 4 Feed the flock of God, not out of your charge, or without you, but the flock of God which is among you. 5 Content not yourselves with feeding them only with the Word and Sacrament, but overlook them also, have an eye to their manners. 6 Do this not constrainedly, but willingly. 7 Not out of private respects, but freely. 8 Not proudly but humbly; not to show your authority over the flock, but to set before them an ensample in yourselves of humility, meekness, temperance, patience, and all other virtues. Thus feed the flock of God that is among you, thus rule those whom you feed, thus carry yourselves towards those whom you rule, thus give good ensample in your carriage; and when the chief shepherd and Bishop of your souls Christ Jesus shall appear, you shall receive in stead of a Crosier a Sceptre, of a Mitre a Crown, of a Diocese upon earth a Kingdom in heaven. You see I have a large and plentiful field before me, yet I purpose at this time to follow the example of the Apostles, x Matth. 12.1. who as they passed through the corn field, plucked only an ear or two, and rubbed them in their hands. To rub the first ear, that you may see what grain it yields. To feed, saith y l. 1. de Rom. pont. c. 15. In scriptures pascere passim accipitur pro regere, ut psal. 2. reges cos in virgâ ferreâ: in Heb. est pasce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Apoc. 2.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellarmine, signifieth to rule with princely authority, to sway the sceptre as a spiritual Prince over Christ's flock; and to this purpose he allegeth that text in the Apocalyps, 2.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall feed (or rule) them with a rod of iron: hard feeding for Christ's sheep; he had need to have an Estridge's stomach that can digest this interpretation here. Feed, not overruling, ver. 3. that is, overrule them, not feeding: this is as natural an interpretation of this scripture, as the gloss upon the word statuimus in the Canon law, id est, abrogamus, or statuimus quod non; we enact, that is, we abrogate; we command, that is, we forbidden; we appoint this, that is, we appoint that this shall not be. If this be a right interpretation of this place, and the other parallel to it in Saint z Joh. 20.17. John, than Saint * Bernard. de considerate. ad Eugen. l. 2. I ergo tu & tibi usurpare aude aut dominans apostolatum, aut apostolicus dominatum, etc. Bernard was in the wrong, for he infers the clean contrary from it: and which is most considerable, in a book of consideration dedicated to the Pope himself: Peter could not give thee that which he had not; what he had, that he gave thee, care over the Churches: but did he not also give thee dominion? hear what himself saith, not as being Lords over God's heritage but being made examples to the flock: lest any man should think that this was spoken only in humility, and not in truth, it is the voice of the Lord in the Gospel, Kings of the nations bear rule over them, but it shall not be so with you; it is plain that Lordlike dominion is forbidden to the Apostles: go too therefore now, and assume to thyself if thou dare, either the office of an Apostle, if thou be a Lord, or Lordlike Dominion if thou be an Apostle. Howbeit I deny not that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used, sometimes signifieth to rule with Princely authority, and Lordlike command, both in Scriptures and profane Writers: as a Hom. Il. 1. Homer styleth King Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Shepherd of the people: so God himself calleth Cyrus his b Esay 44.28. That saith of Cyrus, he is my shepherd. Shepherd; and which is very observable, Cyrus as if he had taken notice of this name imposed by God upon him before his birth, was wont usually to say, c Xen. Cyr. poed. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That a good Prince was like a good Shepherd, who can by no other means grow rich, than by making his flock to thrive under him; the prosperity of the subject is not only the honour but the wealth also of the Prince. All this maketh nothing for the Pope's triple Crown, to which he layeth claim by virtue of Christ's threefold pasce, or feed (Joh. 21.15.16.17.) for neither doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originally, nor properly, nor usually signify to reign as a King, especially when oves meae, or grex domini, my sheep, or the flock of God is construed with it; nor can it be so taken here, or Joh. 21. as the light of both texts set together reflecting one upon the other will clear the point. For that which Christ enjoineth Peter, Joh. 21. that Peter here enjoineth all Elders: the words of the charge are the same, Feed my sheep, there; Feed the flock of God, here. But Saint Peter enjoineth not all Elders in these words to rule with sovereign authority as Kings over the whole flock, or as Lords over their own peculiar: for this he expressly forbiddeth, ver. 3. therefore to usurp authority over the whole Church, or to domineer over any part thereof, is not to feed according to Christ's charge to Saint Peter, or Saint Peter to all Elders. What is it then? if you have reference to the Etymology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to feed, as the word imports in the original, is to reside upon our cure, or abide with our flock, where the spouse is commanded to seek Christ, d Cant. 1.8. go thy way forth to the footsteps of the flock. And indeed where should the Sentinel be but upon his watchtower? where the Pilot but at the stern? where the intelligence but at his orb? where the sun but within his ecliptic line? where the candle but in the candlestick? where the diamond but in the ring? where the shepherd but among his flock? whom he is to feed, for whom he is to provide, of whom he is to take the oversight, to whom he ought to be an example; which he cannot be if he never be in their sight. But because this observation is grounded only upon the Etymology, I will lay no more stress upon it. The proper and full signification of the word is pastorem agere, to play the good shepherd, or exercise the function of a Pastor, which consisteth in three things especially: 1 Docendo quid facere debeant. 2 Orando ut facere possint. 3 Increpando si non faciant. 1 In teaching those of his flock what they ought to do. 2 In praying that they may do it. 3 In reproving if they do it not. All which may be reduced to a threefold feeding: 1 With the Word, Jer. 3. Jer. 3.15. I will give you pastors according to mine own heart, that shall feed you with knowledge and understanding. 2 With the Sacraments, Apoc. 2. & Joh. 6. 3 With the Rod, Micah 7.14. To feed with the Word and Sacraments is the common duty of all Pastors, but to feed with the rod is reserved to Bishops: they are Seraphims, holding the spiritual sword of excommunication in their hands, to guard the tree of life: whose special office, and eminent degree in the Church is employed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the vulgar latin rendereth providentes, but Saint e Aug. de civ. l. 19 c. 19 Supervidentes appellantur, ut intelligant se non esse episcopos qui prae esse dilexerint, non prodesse. Austin more agreeable to the Etymology, supervidentes, super-visours, or superintendents. Yet this is but a general notation of the name; every Bishop is a super-visour or overseer, but every super-visour is not a Bishop. The Lacedaemonian Magistrates were called Ephori, which is an equivalent style to Episcopi: and f Euseb. vit. Constant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Constantine the great spoke as truly as piously to his Bishops; Ye reverend Fathers are Bishops of them that are within the Church, but I of them that are out of the Church: where your pastoral staff is too short, I will piece it out and lengthen it with my sceptre. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the most proper and restrained signification, is to exercise Episcopal authority (or perform the office of a Bishop) which consisteth in two things: 1 In ordaining. 2 Ordering. 1 Giving orders. 2 Keeping order. Saint Paul giveth g Tit. 1.5. Titus both in charge: for this cause left I thee in Crete, to ordain Elders in every Church, there is the first, to wit, ordination; and to set in order things that are wanting, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to correct things out of order, there is the second, viz. ordering or reformation. Timothy likewise the first consecrated Bishop of Ephesus is put in mind of these branches of his Episcopal function: of the first, h 1 Tim. 5.22.19 Lay hands suddenly on no man: of the second, Against an Elder receive not an accusation but under two or three witnesses: i ver. 20. Them that sin rebuke before all, that others also may fear. Be not k ver. 22. partaker of any other man's sins, to wit, by not censuring or punishing them. These two offices to be most necessary in the Church, every man's reason and common experience will inform us. For how shall we have Ministers at all without ordination? and how shall we have good Ministers or people without visitation? Now for Presbyters or Ministers, who are equal in degree to exercise authority one over the other, and lay hands upon themselves, & so to become their own ghostly Fathers, is to make order itself a confusion. Therefore God in the law put a difference between the Priests and Levits: and Christ in the gospel between the Apostles and Disciples; and the Apostles after Christ's death between Bishops and Elders. Which the primitive Church kept so religiously, that to oppose it in practice was accounted no less than l Act. Concil. 1. Chalced. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sacrilege; in doctrine, flat heresy. The first that I find ever to have gone about to break down the partition wall between Bishops and Presbyters, was Aerius, a man like his name, light and airy, easily carried away with the wind of ambition. For as m Epiph. haeres. 71. Cum episcopatus spe excidisset Eustathio posthabitus, ut se consolaretur hanc haeresem excogitavit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiphanius writeth, standing for a Bishopric, and missing it, he invented this heresy to comfort himself; and because he could not raise up himself to the high rank of Bishops, he sought to pull them down to his lower rank of Elders. What difference, saith he, is there between a Bishop and a Priest? none at all, their order, and honour, and dignity, is one and the selfsame. But for this his saucy malapartness he felt the smart of the Crosier staff, and for ranking Bishops among Presbyters or Elders, he was himself ranked among heretics. God who made greater & lesser lights in the firmament, and set Angels in ranks one above another, hath erected an * See King James his Cygnea Cantio. Bilson his perpetual government. Bancroft his slavey of the holy pretended discipline, c. de episc. Downam his sermon at the consecration of the Bishop of Bath and Wells. Andrew opus posthum. Hallier defence. ecclesiast. hierar. l. 1. Aurelius vindiciae censurae tit. 3. de epis. & curatis. Hierarchy upon earth: which as he hath ever yet, so I hope he still will to the end of the world establish and support and propagate it, as it hath wonderfully supported and propagated the Church. The bounds thereof extended by the preaching, & kept by the government of Bishops; the Heretics and Schismatics in all ages suppressed by Counsels and Synods of Bishops; the Rubrics of Ecclesiastical Kalendars coloured with the blood of so many martyred Bishops, are sufficient evidence thereof. And as the Church soon after her first plantation exceedingly prospered under the shade of James Bishop of Jerusalem, Titus of Crete, Timothy of Ephesus, Mark of Alexandria, Ignatius of Antioch, Antipas of Pergamus, Polycarpe of Smyrna, and diverse others ordained by the Apostles, or their immediate successors; and in succeeding ages received her best sap and nourishment from the Greek and Latin Fathers, who for the most part were Bishops: so n Beza de grad. Min. evang. cap. 18. Non tantum insignes Dei martyrs, sed etiam praestantissimos doctores & pastors. Beza himself acknowledgeth it to have been the singular happiness of the Church of England, which he prayeth may be perpetual, that this reverend and sacred order hath yielded not only famous Martyrs, but also most excellent Doctors and Pastors. As the Poet blazing the virtues of the Emperor then reigning, said, o Mart. epig. l. 1. Te volet invictus pro libertate Camillus: Simo Cato reddatur, Caesarianum erit. Brutus and Camillus and Cato, the greatest sticklers for the liberty of the commonwealth, if they were now alive would turn Royalists: so we may truly affirm that the greatest enemies of Episcopal jurisdiction, could not but approve of such Bishops as now sit at the stern in our Church. And what if all are not such? must the whole order suffer for their sake? p Ovid l. 1. de art. Desine paucorum diffundere crimen in omnes. lay not upon all the fault of some. If one or other bud of Aaron's rod, the bishopric of Rome and the dependants thereon, are turned into serpents, shall the whole rod be cast out of the Ark, and Jonah's gourd put in the place thereof? I mean the new sprung up mushroom, the government of lay Elders; Elders whereof no elder age of the Church ever took notice, and the younger cannot tell yet how to christian them: because they are a kind of epicoens, of both genders, plant-animals, partly animals, partly plants: like a sort of Nuns at Brussels, partly regular partly secular; in the morning wearing the cowls and habit of Recluses, in the afternoon the feathers and other attire of Gallants. For they are Clergy-laickes, and Lay-clerkes: of their clergy they are, for they together with their Ministers ordain Ministers, and inflict ecclesiastical censures; and yet laickes they are, for they may not preach nor baptise. Churchmen they are, for they bear rule in the Church; yet churchmen they are not, for they may receive no maintenance from the Church. They are the Elders that rule well, and labour, not in the word, for such they will have intimated by S. Paul; yet the honour which their own Interpreters there expound honourable maintenance, is not due unto them. Spare me Men, Fathers, and Brethren, if I spare not them who go about to bereave us of our spiritual Fathers, qui saeviunt in plagas & vulnera ecclesiae, who seek to ruin the ruins, and spoil the very spoils of ecclesiastical dignity and distinction left among us. To place such Bats as these, rather mice than birds, must Christ's Apostles and their successors be displaced, and all ranks of ecclesiastical order confounded: is there any justice in this, to break all Crosier staves, and tread all Mitres under foot, and tear all Rochets in pieces Unius ob noxam & furias Ajacis Oilei. for the usurpations and tyranny of one Bishop the Pope of Rome? By this reason take away the reverend order of the Apostles for Judas sake, take away the sacred order of Prophets for Balaams' sake, take away the sovereign order of Princes for Julian's sake, take away the glorious orbs of stars for the stars sake called q Apoc. 8.11. wormwood in the Apocalyps, nay take away the highest regiment of Angels for Lucifer's sake, and the rest of his faction, sometime in the highest order in heaven, but now reserved in chains of darkness till the great day. This may suffice to be spoken of, and for your calling: two words of the two duties employed in the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, feed, and take the oversight. You are Pastors and Bishops, make good your titles, feed as Pastors, take the oversight of your Diocese as Bishops. The three orders in the Church, Bishops, Priests, and Deacons, resemble the three faculties of the soul, the vegetative, sensitive, and reasonable. For as the sensitive faculty includeth the vegetative, & aliquid amplius and somewhat more, to wit, sense; and the reasonable implieth the sensitive, & aliquid amplius and somewhat more, to wit, reason; so a Priest implieth a Deacon, & aliquid amplius; and a Bishop implieth a Priest, & aliquid amplius. Ye are (my Lords) both Bishops and Priests, and as you are invested into a double honour, so you have a double charge: as Bishops you are to rule well; as Priests to labour in the word: as Priests you are to preach, as Bishops to ordain Priests, and countenance Preachers: as Priests you are to smite simony and sacrilege, schism and heresy, impurity and impiety, gladio oris, with the sword of your mouth; as Bishops, ore gladii, with the mouth, that is, the edge of the sword, the sword of ecclesiastical censures which Christ hath put into your hand: bear not this sword in vain, be not partakers of the sins of any of the clergy, or bribes of the laity; use this your sword for, not against the Church: r Virg. Aen. 4. Non hos quaesitum munus in usus. Hold not too strict a hand over your too much oppressed Clergy; let it not be said of the clergy of your Diocese, as it was said of the Roman soldiers under Severus, that they were more afraid of their Captain than of the enemy. For as Saint Paul speaketh to the Corinthians, if I make you sad who shall comfort you? so may I say to you, if you dishearten poor Ministers who shall comfort them, or stand for them? the laity? no, they take too much of the nature of the stone, from whence they have their name given them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stone. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: if a faithful minister of Jesus Christ, if a diligent preacher that spends his oil & week, his body and soul to give them light; sue but for his dues, especially if he mutter but a word against their great Diana, their sacrilegious customs, which oft deprive the ministers of the Gospel of nine parts of the Tenth, and leave them but decimam decimae, the tenth of the tenth; they will all fall upon him, and unless your power and authority relieve him, grind him to powder. They use their godly Preachers, whom the world cannot parallel, as the Hawk in Hesiod dealt with the melodious Nightingale, s Hesiod. op. & dies l. 1. they plume them and devour them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, although they be the sweetest singers of Israel. Many of them after they have spent their strength in preaching in season and out of season, catechising and lecturing on the Lord's day, and on the week days, may truly say as Synesius sometimes complained that they carried nothing away from their parishes or cures, but bonam conscientiam & malam valetudinem, a good conscience, and an ill and crazed body. No more of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taking the oversight: and but a word of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, feed, lest whilst I exhort you to feed, I detain you from better feeding, viz. upon the blessed Sacrament now set before you. As in Churches and Nobleman's hals, where there hang great Candlesticks with many branches, the lights are first let down to be tinded, and when they are fully lighted, than they are drawn up by degrees to give light to the whole room: so our Church first sendeth her sweet wax lights, made and form in private schools, down to the Universities to be tinded, and when they are fully enlightened with knowledge, then draweth them up by degrees, first to pastoral charges, then to dignities, Deaneries, and Bishoprics; not that then they should be put out, but to the end that as they are set higher they should give more light. You are, right Reverend, the silver Trumpet of Zion, whom God lifteth up on high that you may sound the louder & shriller, as bells are hung higher in the steeple, that they may be heard further. Let it be never said of you as it was of Saul, that when he came to the high places he made an end of prophesying. The more God hath honoured you, the more you ought to honour him; the higher Christ hath preferred you, the more you ought to love him, and show this your love by your triple diligence in feeding his sheep. To which end these words, Peter lovest thou me? feed my sheep, etc. are by the order of our Church appointed to be read for the Gospel at your consecration. I grant you feed many ways; you feed when you appoint pastors to feed, you feed when you instruct them how to feed, you feed when you censure them for not feeding their flocks, or not feeding them with wholesome food, you feed in a Synod when you make good canons, you feed in your visitations when you encourage good Ministers, and reform abuses in the Church, lastly, you feed at your tables when you keep good hospitality. And after all these manners the Apostles and ancient Fathers fed; yet they thought themselves in danger of a vae, or curse if they fed not by preaching the Gospel in their own persons. Woe be to me, saith Saint t 1 Cor. 9.16. Paul, if I preach not the Gospel. Saint Gregory was a Bishop himself, and that of a very large and troublesome Diocese (for he was Pope of Rome) yet he deeply chargeth Bishops with this duty, thus inferring upon Christ's words to Peter, lovest thou me? feed, etc. u Greg. in verb. evang. secundum Johan. Si dilectionis argumentum est cura pastoralis, quisquis virtutibus pollens gregem Dei renuit pascere, summum pastorem convincitur non amare. If care and diligence in a pastoral charge be an argument, and certain evidence of the love we bear to Christ, whosoever furnished with gifts and abilities thereunto, refuseth to feed Christ's flock, is to be taken pro convicto, that he bears no good affection to the chief Pastor and Bishop of our souls. If the love of Christ constrained us not to stir up the grace of God in us, which we have received by imposition of hands, and even like lamps to spend ourselves to give light to our flocks; yet methinks the excellency of this function should inflame us thereunto. Where can we fix our thoughts with more delight and contentment than upon heaven and heavenly objects? how can we put our tongues to a better use than to declare the word of life? to preach the Gospel of the Kingdom? to sound out our maker's praises? how can our hands be better employed than about the seals of grace? Hear Saint * Chrysost. homil. 1. in Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysostome open his golden mouth, and weigh his words in the scales of the sanctuary: Seest thou not, saith he, how thine eyes water whilst thou stayest in the smoke, but are cleared and refreshed if thou go out into the open air, or walkest a turn in a pleasant garden? so the eye of our mind is cleared, and our spiritual senses much revived by walking in the garden of holy Scriptures, and smelling to the flowers of Paradise; but if we run about in the smoke, that is, busy ourselves about earthly affairs, we shall shed many a tear, and be in danger of quite losing our sight. I will conclude, and briefly represent all the principal points of the Apostles exhortation to your view in one type of the law. In the Ark of the covenant there was the rod of a Exod. 24.25. Aaron that budded, and about it a crown of gold. By the rod of Aaron you easily apprehend the Priest's office or pastoral charge: the buds of this rod, or parts of this charge are two, feeding and overseeing; which ought to be performed not by constraint, but willingly, as the buds were not drawn out of Aaron's rod, but put forth of their own accord. And herein we are not to respect our own good, but the good of our flock: we must do nothing for filthy lucre, but of a free mind to benefit others, as the rod of Aaron bore not blossoms or fruit to, or for itself, but to, and for others. By the fruits of Aaron's rod you may understand the good life of a faithful Pastor, who is to be an example to his flock; this fruit inclineth him to true humility opposite to Lordlike pride, as the fruit of a tree weigheth the branches down to the earth. Lastly, by the Crown above the rod, and round about the Ark, is represented the reward of a faithful Shepherd and vigilant Bishop. You have the emblem of your office, the word or Motto shall be Germinet virga Aaronis, Let the rod of Aaron blossom in your mouths by preaching the word, and bud in your hands by the exercise of ecclesiastical discipline, and bear fruit in your lives by being ensamples to your flock, and the crown above the rod, and about the Ark shall be yours, as it is promised, ver. 4. And when the chief shepherd shall appear, you shall receive a crown of glory that fadeth not away; Which God the Father grant for the price of his Son's blood, to whom with the holy Spirit be all honour, glory, praise, and , now and for ever, Amen. THE TREE OF SAVING KNOWLEDGE: OR Schola Crucis, Schola Lucis, A Sermon preached in Lent, March 16. before the King at Whitehall. THE TWELFTH SERMON. 1 COR. 2.2. I determined not to know any thing among you, save Jesus Christ, and him crucified. IF any here present be of so dainty ears, and delicate a palate, that wholesome meat will not down with them, unless it be curiously dressed by art, and exquisitely dished, and set forth with variety of costly sauces; I desire them to consider that there may be intemperancy in the ear as well as the taste, and that to feed such a luxurious humour in them, were a kind of breach of the holy Fast we now keep. Where beautiful pictures, and sacred imagery are most in use (I should say abuse) I mean in the Church of Rome, during the whole time of Lent, sad a P. Moul. cont. Coeffet p. 2. curtains, and dark veils are drawn before them: and in like manner our divine Apelles', if they have any rare and eminent piece for stuff as well as workmanship by them, they may do well to veil or shadow them at this season, that art may sympathise with religion, and humane learning, as it were, put on blacks, when divine puts on sack cloth. For myself, I need make no other Apology to you than the Apostle doth to the Corinthians, in my text. The words which I handle are a warrant for the plain handling thereof; for what is I determined not to know any thing among you, save Jesus Christ, and him crucified, but in effect to say, I b Chrys. in Gen. orat. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. purposed not to make any banquet, I bid you to no feast, I have provided you but one dish of meat, the Lamb of God, and it but ordinarily dressed, broached upon the Cross, that is, Jesus Christ, and him crucified? Too exact division hath the same inconvenience with c ●●uinct. instit. orat. l. 4. Id viti um habet nimia quod nulla divisio, confuso simile est quicquid in p●lverem usque secatur, deinde cum fecerunt multas parti●ulas in eandem incidant obscuritatem, contra quam inventa partitio est. The division. want of division: for it breedeth confusion, which it should prevent, and troubleth the memory, which it should help and ease. As to handle several parts without premising a convenient partition, is to tear asunder, and not to carve up: so on the contrary, over-curiously to divide upon division, and sub-divide sub-divisions, is to crumble not break the bread of life; or as Fabius speaketh, frusta facere, non membra, that is, to mince, and not (as the Apostle requireth) rightly to divide the word of truth. May it please you therefore to go along with me through the few parts of this facile and passab●le division. 1 The profession of the Apostle, I determined to know. 2 The object of his profession, positively, Jesus Christ. privatively, nothing but him. 3 The condition of the object, And him crucified. As the d Zab lib. de trib●● pr●●agnitis. Logicians in the subjects of all sciences distinguish rem consideratam, & modum considerandi; the matter considerable, which they call the material object, and the manner of considering it, which they call the formal: as in Physic the res considerata, or material object, is corpus humanum man's body, the modus considerandi, or formal object, is quá sanabile, as curable: in Music the res considerata is numerus, number, the modus considerandi is quá sonorus as it is found in sounds, and serveth to harmony: So here the res considerata, the thing, or rather person to be considered is Jesus Christ; the modus considerandi manner of considering him, is quà crucifixus, as crucified. The best nurture is in the school of the cross, but then this cross must be the cross of Christ Jesus, and Christ Jesus must be known, and lastly this knowledge must be desired, or resolved to be got. 1 Nothing is more to be desired than knowledge, I desire, or have determined to know. 2 No knowledge more to be desired than of Jesus Christ, Nothing but Jesus Christ. 3 Nothing of Jesus Christ is more to be desired to be known, than that he was crucified, And him crucified. Of all things knowledge is most to be set by, for e Joh. 17.3. this is life eternal to know thee to be very God, and whom thou hast sent Jesus Christ. Of all knowledge this of Christ is most excellent, f Phil. 3 8. for I account, saith the Apostle, all things as dung in comparison of the knowledge of Christ. Of all Christian knowledge this of the cross is most comfortable; for g Gal. 6.14. God forbidden, saith he, that I should rejoice in any thing save in the cross of Christ, whereby the world is crucified unto me, and I unto the world. These points I shall clear to your understanding, and press upon your devout affections, God's grace assisting, your patience encouraging, and the time permitting me. I determined to know nothing among you, etc. No people under the cope of heaven were more desirous of knowledge, or capable of a greater measure thereof, than the Corinthians, that were Pupilla Graeciae, the apple of Greece, the eye of the world; and none more furnished with divine and humane knowledge than my Apostle, whose portion, especially of acquired learning, was like to Benjamins (of whose tribe he was) h Gen. 43.34. five times greater than his brethren. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras. Adag. Yet this every way accomplished Doctor of the Gentiles, so enriched with all knowledge, at Corinth the prime City of Greece, the Royal Exchange (if I may so speak) of all arts and sciences, whither men of ordinary rank and quality might not easily have access; among these who heard of Saint Paul, that he had been i 2 Cor. 12.2. rapt up into the third heaven, and expected that he should utter unto them what he saw and heard there, he will be known to know nothing save Jesus Christ, and him crucified. All that he took up at Gamaliels' feet he laid down at Christ's; he buried his jewels of Egypt which cost him so dear, under the wood of the cross, as Jacob did Laban's idols k Gen. 35.4. under the oak at Sichem. He not only undervalueth them in respect, but maketh no reckoning of them. I esteem nothing of any, nor will be esteemed for any knowledge, save of Jesus Christ and him crucified. The coherence. Which words are spoken by the Apostle here by way of apology to certain of the Corinthians, who, prepossessed with the false Apostles, making great show of learning and eloquence, could not away with the Apostles plainer and simpler kind of teaching, without ostentation of art or mixture of secular learning. To these he addresseth himself after this manner, ver. 1. And I, brethren, when I came unto you, came not with excellency of words, or wisdom, declaring unto you the testimony of God: For I determined not to know any thing among you save Jesus Christ, and him crucified. My speech, and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit, and of power, that your faith might not stand in the wisdom of man, but in the power of God. In effect he confesseth that his words were not so picked, The sense. his phrase so choice, his composition so smooth, his sentences so fluent, his cadences so sweet, his language so polite, his style so flourishing, or his lines so strong, as were those of the false Apostles, who with their puffed up eloquence and word wisdom sought to bring into contempt the simplicity of the Gospel. I seek not, saith he (in effect) to approve my doctrine unto you by Tropes of Rhetoric, or Syllogisms of Logic, or Axioms of Philosophy, but by the evidence of the Spirit. I profess no science among you but the science of the cross: and surely the plainest and simplest method and manner of teaching best fitteth it. Were it decent and agreeable, think you, to treat of God his emptying himself in swelling words? to speak of Christ his abasing himself in a lofty style? to discourse sweetly upon gall and vinegar? to beset nails and thorns with flowers of Rhetoric? and to bring our Saviour in pomp of words and vainglorious pageants of art to his cross? Let them make ostentation of their learning and eloquence who preach themselves; I that am a Minister of Christ and called to preach him, make conscience to add any thing of mine own that may detract from him, or any way obscure the doctrine of the Gospel. Doct. 1 The Ministers of the word may esteem of secular learning in its rank, but they must not as if they were making merchandise thereof, expose it to sale in their sermons: they must not seek to value themselves chief by it, or make any show or ostentation thereof to the obscuring, or any way disparaging the doctrine of the Gospel. There are many simples go to the making of a sovereign Electuary, which yet cannot be discerned in it when it is made: we see not the honey-suckles and other sweet flowers which Kine feed upon in the spring, l Virg Geor 4. Attamen occultum referunt in lacte saporem; yet we have the taste of them in the milk. The Prince of the Roman Orators illustrateth the like observation by a similitude drawn from those that walk in the sun; m Cic. de orat. l. 1 who though they walk not to that end to be sunne-burnt, yet if they walk long they will be so: in like manner though a man study not the arts to this end to gain an opinion of learning or skill in them, nay though he conceal art (which is a high point of art) with all possible art; yet by that which he performeth in his pleading of causes it will appear how he hath profited in them. I determine to know nothing, etc. The Apostle seemeth to be very flat upon the negative, and by a kind of Ostracism to banish all eminency of secular learning out of the school of Christ: yet as Saint n Chrysin hunc ●●cum. Chrysostome well notes, he doth not absolutely condemn humane learning and eloquence, wherein himself excelled; for that had been to slur his own perfections: but the edge of his Apostolical reprehension falleth upon the abuse, ostentation, or over-prising it to the prejudice of the knowledge of Christ crucified. I know the ground I now tread upon is slippery, and therefore I must carefully look to my feet lest they slide on either side. To derogate from the all-sufficiency of Scripture is sacrilege and blasphemy; and on the other side, to detract from the worth and credit of arts and sciences is anabaptistical frenzy; the truth in the middle may be laid down in this Aphorism, Scripture is of itself abundantly sufficient for us, but we are not sufficient for it without the help of the arts, or, as we term them, liberal sciences. We cannot sufficiently either conceive ourselves, or declare to our hearers the works of God without natural Philosophy, nor the law of God without moral, nor the attributes of God without the Metaphysics, nor the dimensions of the Ark and Temple without the Mathematics, nor the songs of Zion without Music and Poetry. We cannot interpret the text of Scripture without Grammar, analyze it without Logic, press and apply it without Rhetoric. Wherefore let Brownists and Separatists scoff at University learning, as the Fox in the Greek Epigram disparageth the fair and ripe grapes on a high tree, because they were out of his reach; we must be always thankful to God for his bounty to us, in enriching our schools with this treasure. Which no way obscureth the glory, or diminisheth the price and excellency of the doctrine of the cross; if in humility we submit it to Scripture, and ourselves to the holy Fathers of the Church their directions: which are three; 1 To purge and cleanse it. 2 To subject it to, and make it serve divine knowledge. 3 To use it moderately, without affectation; and modestly, without ostentation. 1 To purge and cleanse it; for the best of it is but like oar, which must be washed, and pass through the stamping mill, and the fire too, before it make pure metal. St. p Epist. 26. Sin adamaveris captivam mulierem, id est, sapientiam secularem, & ejus pulchritudine captus fueris, decalva eam, & illecebras crinium, & ornamenta verborum cum emortuis unguibus seca, lava came prophetali nitio, & multos tibi foetus captiva dabit. Jerome giveth sage counsel to any that fall in love with secular learning, which he there fitly termeth the Bondwoman: If, saith he, thou lovest the Bondwoman, and art taken with her beauty, cut off her hair, that is, her superfluous ornaments of words, and pair her nails, and wash her with the Prophet's soap; and than if thou marry her she will bring thee much fruit. Yet take heed thou dotest not upon her, nor too highly esteemest of her: such fond affection cost Heliodorus his Bishopric, and Theopompus his wits; who, as q Jos. l. 12. ant. c. 2. Euseb. l. 8. Evang. praep. c. 1. Josephus and Eusebius write, when he went about (as he thought) to adorn and embellish the Scripture with Greek eloquence, was distracted and troubled in mind, and enforced to give over his intended purpose. Whatsoever some men profess in words, it is evident that in their practice they undervalue Scripture, and too high esteem secular learning; whose chief labour is in their Sermons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to preach art and wit; or, as the Apostle speaketh, themselves, not Christ. Neither are those hearers free from this sacrilegious error, robbing God of his honour, and the Scriptures of their excellency, who account those the rarest Sermons which are no Sermons at all. Of which it may be said as the Countryman spoke of a goodly head exquisitely painted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What an excellent scull is this, and yet there is no brain in it? A Sermon without divinity, fraught only with picked phrases, and numerous sentences, cannot be fit compared than to Onesilus his head, of which r Herod. in Melpom. Onesili caput suspensum cum jam exinanitum esset examen apum ingressum favo refersit. Herodotus reporteth that it was empty of brain, and in stead thereof filled with honey combs. s Eras. Apoph. l. 1. Lysander refused rich apparel made up after the luxurious garb of the Sicilians, which Dionysius sent to his daughters, saying, Vereor ne his amictae turpes videantur. When the King of Persia sent to t Aelian. var. hist. l. 14. Antalcidas a garland of Roses, perfumed with sweet spices and odours, the Lacedaemonian Captain accepted of his good will, but found fault with his Present, saying, Rosarum odorem, naturaeque fragrantiam artis adulteratione perdidisti. They whom it concerneth can well interpret and apply these stories to themselves; who if they will show themselves faithful suitors for their Master, and not wooers for themselves, they must follow Origens' advice, and conceal Art as much as may be. u In Exod. 34. Moses, saith he, coming from the mount put a veil upon his face when it shone, that the people might not see it: so should the Preachers of the word obscure the shining of humane learning (especially in their homilies and exhortations to the people) lest the Cross of Christ be made of none effect. The x Mat. 23.19. gold sanctifieth not the Altar, but the Altar the gold: humane learning improveth not divine, but contrariwise divine improveth it. The Arts are holy in their use only, which is to attend upon sacred knowledge; and whilst they do so the law intitleth them to some kind of holiness. Nam quae sacris serviunt profana non sunt: those things which serve holy things are not to be accounted profane. Now if the highest preferment that humane arts and sciences can aspire unto is to be handmaids to the sacred and saving science of Divinity, they must not in their attendance on her exceed in their dress, and flaunt it too much. Hagar may be arrayed decently to wait on her Mistress; but if she begin to outbrave Sarah, she must be turned out of doors. Neither St Paul's inlaying his Epistles with sentences of Aratus, Epimenides, and Heraclitus Ephesius, nor y Scu●●● de 〈◊〉 ●●gend●●●●ologia cum T●●ologia. Clemens his Stromata, nor Eusebius his books De praeparatione Evangelica, nor St. Augustine his Tract●ts De Civitate Dei, nor any of the ancient Fathers (quoted by St. z Hieron. epist. 84 H●erome) embellishing their writings with all variety of humane learning, will warrant their practice who displace Scripture testimonies in their Sermons, to make room for Moral Essays, Politic Aphorisms, Philosophical Axioms, or Poetical Fictions. Epithets are ornaments of speech not to be contemned; Arist rh●t. l 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. yet Archidamus, saith Aristotle, was much to blame for cloying his auditors with them, and using them as meats which he should have used only as sauces. St. Hierome in his Epistle to Marcelia deservedly taxeth those women who were nimio candore deforms, who deformed their native beauty by painting themselves too white. And a Quin. l. 8. inst. orat c. 16. Ut affert lumen clav●s purp raeloco insertus, ita certe neminem deceat plu ibus intextanotis vestis. Ne ocul● quidem in toto c●●po●e d cer●●t●nce 〈◊〉 centum oculis venustum dixeum. Quintilian rightly observeth, that though the eyes be the most beautiful parts of the body, yet no man would account such a man as the Poets feign Argos to have been, who had an hundred eyes, to be a comely or beautiful man. Pendants on the ears, a chain of pearl on the neck, and bracelets on the arms, and rings with jewels on the fingers may do well in noble Matrons: but to stick the lips, and noses, and cheeks, and breast, and almost all parts of the body, as the b Bert us geograph de Peru, etc. Peruvians do, with precious stones, woundeth rather than adorneth that sex. It is most commendable I grant to borrow of Egyptians jewels of gold, and silver, and raiment, to the end to offer them to God for the use of the Ark: but we must take heed that we make not Idols of these jewels, and secretly seek to be worshipped in and by them. If any do so, he that hath c Apoc. 1.14, 15. eyes like a flaming fire, and feet like fine brass, will discern their vainglorious pride, and stamp them and their Idols to powder. To close up this note, though not so fit for this choir, yet not to be skipped because pricked in the rules of my text, let all the Dispensers' of God's holy mysteries, by the Apostles example, strive in their preaching to win souls to Christ, not applause to themselves; to prick the heart, not tickle the ear; to leave in their hearers minds a persuasion of their doctrine, not opinion of their learning and eloquence; that is, in the Apostles phrase, to esteem to know nothing save Jesus Christ. JESUS d Ma●t. Epig●. l. 9 Nomen cum rosis violisque natum, Quod hyblam sapit, atticosque flores, Quod nidos olet avis superbae, Nomen nectare dulcius beato. A name sweeter to the smell of the soul than roses, or violets, or all the Arabian spices in the Phoenix nest; and sweeter also to the taste than the Athenians honey, or Nectar itself. Nothing relished St. Augustine without it: Ignatius calleth Jesus his love and only joy; Jesus amor meus crucifixus, Jesus my love is crucified. This name Jesus was imposed by an Angel e Mat. 1.21. Mat. 1. and acknowledged by the Devil f Act. 19.15. Jesus ●e know. Act. 19 and highly advanced by God himself above all names g Phil. 29. A name abo●t all names. Phil. 2. Three in the old Testament bore this name, and they were all types of Christ: Jesus Nave or Josua was a type of Christ as a King, Jesus in Zechary as a Priest, and Jesus the son of Syrach as a Prophet to reveal the secrets of his Father's wisdom. As all joseph's brethren's sheaves rose up & did homage to joseph's sheaf▪ so all the attributes of God and other names of our Redeemer, after a sort rise up and yield a kind of pre-eminence to this name, which the Apostle styleth a g ver. 10. a name above all names, at which every knee must bow. And the reason hereof is evident to all that have yielding hearts and bending knees, and are not like the pillars in the Philistines Temple, which were so fast set in their sockets, that they needed a Samson to bow them. For there is majesty in God, there is independent being in Jehovah there is power in Lord, there is unction in Christ, there is affinity in Immanuel, intercession in Mediator, help in Advocate, but there is h Act. 4.12. salvation in no name under heaven but the name of Jesus. Doct. 2 Which may be taken either as a proper name, or as an appellative; if it be taken as a proper name, it exhibiteth to the eye of our faith infinity defined, immensity circumscribed, omnipotency infirm, eternity borne, that is, God incarnate: It designeth a single person of a double nature, create and increate, sovereign and subject, eternal and mortal: It is the name of the Son of God begotten of a Father without a Mother, and borne of a Mother without a Father, God of God, and Man of woman. God sent from God, Man sent to man, God to save man, Man to satisfy God, God and Man to reconcile God and man. Doct. 3 If the word Jesus be taken appellatively it signifieth Saviour, or him that saveth us from 1 The wrath of God, 2 The power of Satan, 3 The guilt and dominion of sin, 4 The sentence of the law, 5 The torments of hell. And to know Jesus in this acception, is to know a sovereign salve for every sore of the conscience, a remedy against all the diseases of the mind, a sanctuary for all offences, a shelter from all storms, a supersedeas from all process, and an impregnable fortress against all the assaults of our ghostly and bodily enemies; and can you then blame the Apostle for making so much of the knowledge of Jesus which is also Christ? Christ, that is, anointed, a blessed and tender hearted Physician, professing his manner of curing in his name, which is by unction, not by ustion; by salving and plastering, not burning and lancing. Vulnera nostra non ustione urans sed unctions. To know Christ is to know our King, Priest, and Prophet: For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth a thrice sacred person anointed with oil above all his brethren, and appointed by God, Doct. 4 1 A Prophet to us, 2 A Priest for us, 3 A King over us. 1 A Prophet to teach us by his Word, 2 A Priest to purge us by his Blood, 3 A King to govern us by his Spirit. Of Christ's prophetical function Moses prophesieth, saying, i Deut. 18.15. A Prophet shall the Lord God raise up unto you like unto me, unto him ye shall hearken: his Priesthood God confirmeth to him by k Psal. 110.4. oath: his Kingdom the Angel proclaimeth, l Luk. 1.32.33. The Lord God shall give unto him the throne of his Father David, and he shall reign over the house of Jacob for ever, and of his Kingdom there shall be no end. Priests were anointed, as Aaron by Moses; and Prophets, as Elizeus by Elias; and Kings, as Saul by Samuel. Christ was therefore thrice anointed as King, Priest, and Prophet, yet is he not three anointeds, but one anointed. And it is not unworthy our observation, that Christ's three functions are not only mystically figured, but also after a sort naturally represented in the oil wherewith he was anointed. 1 Oil maketh a cheerful countenance, so doth Christ as a Prophet by preaching the glad tidings of the Gospel unto us. 2 Oil suppleth and cureth wounds, so doth Christ as a Priest the wounds of our conscience, by anointing them with his blood. 3 Oil hath a predominancy amongst liquors; if you pour wine, water, and oil into the same vessel, the oil will be uppermost; so Christ as a King is above all creatures, and is Sovereign over men and Angels. This his Kingly office typically shined in the Mitre of Aaron, as his Priesthood was engraven in the Jewels of his breastplate: as for the third office of our Lord, his prophetical function, it sounded in the golden bells hanging with the pomegranates at the high Priests skirts. By this glimpse you may see & know what it is to know Jesus Christ. This Jesus had not been a Jesus to us if he had not been Christ, that is, anointed by God, and enabled by his threefold office to accomplish the perfect work of our redemption: neither could Christ have been our Christ if he had not been crucified to satisfy for our sins, and reconcile us to God his Father by his death upon the cross; therefore the Apostle addeth, and him crucified. Crucified. And so I fall upon my last Note, a Note to be quavered upon with fear and trembling in the Anthem set for Good-friday; yet it will not be amiss to tune our voice to it at this time. For this is also a Friday, and next unto it, and in sight of it: and we all know that if there be many Instruments on a Table, and you strike one string of any one of them, the strings in the other that carry the same note (though untouched) give some sound at the same instant: in like manner all the Fridays throughout the year, especially those that fall in Lent, aught to sound out some of the Notes of the doleful song that was pricked on that day, not with a pen, but with a spear, the burden whereof was Christ crucified. Doct. 5 Crucified. In this word the Apostle briefly casteth up the total of Christ's sufferings; the particulars whereof were his 1 Fears and sorrows, 2 Indignities and disgraces, 3 Tortures and torments. His agony and bloody sweat, his betraying and taking, his arraigning and condemning, his stripping and whipping, his mocking and spitting on, his pricking and nailing to the cross. The cross had four parts, 1 a arrectorium, which was the main tree fastened in the earth and standing upright towards heaven. 2 Scabellum, a plank to which the feet were nailed. 3 Lignum transversum, a cross piece of wood whereto the hands were nailed. 4 Verticem, the top or place above the head, where the inscription was put. To the dimensions of which parts the m Eph. 3.18. Apostle seemeth to allude in his sacred Mathematics, that, saith he, you may be able to comprehend with all Saints what is the breadth, and length, and depth, and height. The breadth seemeth to have reference to the lignum transversum, the length to the arrectorium, the depth to the scabellum, and height to the vertex of the cross. Those who are conversant in Jewish antiquities, observe that crucifying succeeded in place of strangling among them; wherein the special providence of God is to be marked, that although the Romans changed the form of the death, yet they changed not the Tree; he that was crucified as well as he that was strangled hanged upon a tree, and thereby became n Deut. 21.23. accursed by the law. A circumstance whereof the Apostle maketh a most comfortable use, saying, o Gal. 3.13. Christ hath redeemed us from the curse of the law, being made a curse for us, for it is written, cursed is every one that hangeth on a tree. The consequents of sin are three: 1 Shame, 2 Pain, 3 Curse. All these Christ suffered on the cross for us. 1 Pain, in his being nailed, racked and pierced. 2 Shame, in being placed between two thiefs, and that naked, on their solemn feast day on which there was a concourse of innumerable people at Jerusalem. 3 The curse, in hanging upon the tree, being fastened thereto with nails; which is properly crucifixion or crucifying. In sum, to be crucified is to be put to a most painful, ignominious, and accursed death: first, to be stripped stark naked, stretched upon a gibbet or cross, there to have four nails driven into the most tender and sinewy parts of the body, then to be set up and exposed to open shame, to be a spectacle of misery to the world, to Angels, and to men, and so to hang upon his own wounds with continual increase of torments, till either extremity of famine hath exhausted the vital spirits, or extremity of pain hath rended and evaporated the substance of the heart into sighs and groans. All this the Son of God suffered for us, and yet this is not all: For we must not think that Christ's hands and feet were only crucified, which yet alone were fastened to the cross; his eyes were after a sort crucified when he beheld the Disciple whom he loved, together with his dearest Mother weeping out her eyes under him: his ears were crucified when he heard those blasphemous words, others he hath saved, himself he cannot save; if he be the Son of God let him come down from the cross: his smell was crucified with the stench of Golgotha: his taste with gall and vinegar; and last of all, and most of all, his heart was crucified with four considerations, that entered deeper into his soul than the nails and spear into his body. These were, 1 The obstinacy and impenitency of the Jews. 2 The utter destruction of Jerusalem and the Temple. 3 The guilt of the sins of the whole world. 4 The full wrath of his Father. For Christ charged himself with the sins of all the Elect, and therefore his Father laid a most heavy burden of punishment upon him: so heavy that in bearing it he sweat blood; so heavy that he complains in piteous manner, p Mat. 26.38. my soul is heavy unto death; yea and seems to buckle under it, crying out, q Mat. 27.46. My God, my God, why hast thou forsaken me? All this Christ suffered for us, and yet this is not all, for, r Cyprian. de patientia. qui adoratur in coelis nondum vindicatur in terra, he that is adored in heaven is not yet fully revenged upon earth. Revenged said I? nay he is still wronged, he continually suffereth in his members, and after a sort in himself by the contemners of the Gospel, misbelievers, and scandalous livers. Because the cross is the trophy of Christ's victory over sin, death, and hell, Satan hath a deadly spite at it, and as he hath done heretofore, so he doth at this day employ all his agents to demolish and deface it; namely, by 1 Jews, 2 Gentiles, 3 Papists, 4 Separatists, or Nonconformitants: all four enemies to the cross of Christ. 1 The Jews make it a stumbling block. 2 The Gentiles a laughing stock. 3 The Papists an Idol. 4 The Separatists a scarecrow. 1 To the Jews it is an offence. 2 To the Gentiles foolishness. 3 To the Papists superstition. 4 To the Separatists and Precifians an abomination. As it was the manner of the Spartans in the worship of Diana, to whip naughty boys before her altars, so I hold it an act of piety and charity to scourge these four sorts of men before the cross of Christ in my text; and first the Jew, who maketh a stumbling block of the cross. Use 1. cont. Jud. O unbelieving Jew, why dost thou stumble at that which is the chief stay of an humble and faithful soul? is it because the cross of Christ casteth an aspersion of innocent blood spilt by thy ancestors? Repent for their sin and thine own, and by faith dip thine hand in this his blood; it hath this wonderful virtue, that it cleanseth even those hands that were imbrued in it. He is quickened, saith Saint Cyprian, by the blood of Christ, even who a little before spilt Christ's blood. Is it because thy glorious fancy of the temporal throne of thy so long expected Messiah cannot stand with the ignominious cross of Christ? reprove this thy folly, and convince this thine error out of the mouth of thine own Prophets which have been since the world began. Ought not s Dan 9.26. Messiah to be slain after sixty two weeks? aught not Christ to suffer such things, and so to enter into his glory? what is written of him, and how readest thou in thy noble Prophet of the royal race? t Esa. 53.8. & 5. He was cut off out of the land of the living, for the transgressions of my people was he stricken. He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed: therefore was Barrabas acquitted, and Jesus condemned to the scourge and the cross. Again, ver. 12. he poured his soul unto death, and he was numbered with the transgressors: therefore Jesus was executed with two malefactors, the one on the right hand, the other on the left. Again, he bore the sin of many, and made intercession for the transgressors: therefore Jesus when they crucified him, said, u Luk. 23.34. Father forgive them, for they know not what they do. How readest thou in Moses law? * Deut. 21.23. cursed is he that hangeth on a tree: therefore Jesus who became a curse for us, hung on the tree of the cross. Again, all things by the law are purged by sprinkling of blood with a bunch of Hyssop: therefore Jesus blood was x Joh. 19.29. shed upon the cross, and a bunch of Hyssop there offered unto him. How readest thou in the book of Psalms? y Psal. 22.21. they gave me gall to eat, and when I was thirsty they gave me vinegar to drink: therefore Jesus said on the cross, I thirst, and they filled a sponge full of vinegar, and put it on a reed and gave him to drink. Again, z Psal. 22.18. they parted my garments among them, saith David Christ his type, and on my vesture did they cast lots: therefore after Jesus * Mat. 27.35. gave up the Ghost, the soldiers parted his garments, and cast lots. Christ was fastened to the wood of the cross as a Gen. 22.9. Isaak was bound to the faggot. Behold the type accomplished, and the scripture fulfilled, he b Esa. 53.10. made his soul an offering for sin, be not faithless but believe. Christ was lift up c Num. 21.9. upon the cross, as the brazen serpent was set up upon a pole for a sign. Behold the type accomplished, and the scripture fulfilled, d Zach. 12.10. they shall look upon him whom they have pierced, be not faithless but believe. Christ's flesh was torn, bruised, pierced, and as it were, broached on the cross, as the paschal Lamb, yet without any bone broken. Behold the type accomplished, and the scripture fulfilled, e Psal. 22.16. they pierced my hands and feet, and thou f Psal. 34.20. keepest all my bones, so that not one of them is broken. Be not faithless but believe, sith every circumstance of Christ's passion is a substantial proof, every indignity offered unto him is an Axiom, every nail and thorn a poignant argument, every mark and scar in his flesh a demonstration à signo, and his extension on the cross a declaration and ostension, that he is the true Messiah. The Jew hath his payment; I now take the Gentile to task, Us. 2 Contr. Graec. & Gentiles. who maketh a laughing stock of the cross. O foolish Greek, why dost thou esteem the doctrine of the cross foolishness, in which all the treasures of wisdom and knowledge are hid? The Abderites took Democritus for a man besides himself; but Hypocrates that great Physician made them know that they were out of their wits, not the Philosopher. The folly, O Greeke, is in thy judgement, not in the doctrine of the cross; the shadow is in thine eye, or the dust in thy spectacle, and not in the object: for hadst thou a single eye, and a clear spectacle, thou mightst see the cross beset with four Jewels; 1 Wisdom in the height and top. 2 Humility in the depth and basis. 3 Obedience on the right side. 4 Patience on the left. Thou mightest see by God his infinite wisdom light drawn out of darkness, and good out of evil, and order out of confusion. Thou mightest observe in it infinite justice and mercy reconciled: thou mightest admire glory conquered by shame, power overcome by weakness, wisdom confounded by folly, death killed by dying, the grave destroyed by being buried in it, and hell by descending into it. Yea, but thy pride will not brook to have any faith in a man crucified, or to hope for salvation from him who could not save himself from the accursed tree. Indeed if he had been enforced thus to die, if he had not laid down his life of his own accord, and made his soul an offering for sin, thy objection had something in it considerable: but sith he died by power and not of infirmity; (for though to dye simply be of infirmity, yet so to dye, to lay down his life at his own pleasure, and take it up again was of power;) sigh being in the form of God he g Phil. 2.8. humbled himself to death, even the death of the Cross, and in it triumphed over death, hell, and the Devil: stop thy mouth for ever from blaspheming the cross, or rather open it to the everlasting praise of him that died on it; whose misery (if thou believe) is thy happiness, his ignominy thy glory, his death thy life, his Cross thy Crown. Thou eternizest the memory of Codrus, Curtius, the Decii, and D. Claudius, for devoting and sacrificing themselves for their Country: how canst thou then but much more love and honour, yea, and adore Jesus Christ, who Codrus-like put on the habit of a common soldier, or rather servant, and died in the battle to gain us an everlasting victory over all our enemies: Curtius-like leapt into the Hiatus, or gulf of death and hell, to save mankind from it: Decius and Claudius-like, devovit se pro terrarum orbe, gave himself up to death for the life of the whole world? Use 3 And so I let the Greek pass: the Romanists turn is next, who maketh an Idol of the Cross. Contra Papist. O superstitious Papist, why dost thou vow pilgrimages, and creep on all four to the Cross? Why dost thou fall down at it, and often lash thyself before it? Why dost thou kiss it, and weep upon it, and make a wooden prayer to it, saying, Ave lignum, spes unica; all hail thou wood of the Cross, our only hope? Was the Cross crucified for thee? Did thy gilt crucifix die for thee? Hast thou not heard how the Gentiles of old traduced the Christians, quod h Minutius F●elix 〈◊〉. O●●. 12 10. Crucis erant religiosi, that they religiously worshipped the Cross; and what answer the godly Fathers in those purest times returned unto them, Cruces nec habemus nec optamus, we neither have Crosses nor desire them? Didst thou never hear what S. Helena the renowned mother of great Constantine did when she discovered the true Cross to which our Lord was nailed, by the inscription? St. Ambrose telleth thee i Orat. de obit. Theod. Invenit titulum, Regem adoravit, non utique lignum, quia hic est Gentilis error & vanitas. she espied the title, she adored the King, not the wood verily, for that is a heathenish error and vanity; but she worshipped him who hung upon the Tree. If the Cross be a creature, and latrie be divine worship, Cross latrie which thou practisest, and thy Church teacheth, can be no other than gross Idolatry. Me thinks I hear a new bell ring in my ear, that Papists are not so blockish as to adore the wooden Cross; this is but a scandal put upon them by some brainsick novelist. They yield only a reverend respect to it as Protestants themselves do to the Font, to the Chalice, and to the Communion Table, and no more. No more? How then construe they Cardinal Bellarmine his words, k L. 2. the imag. sanct. c. 27. Nos omnes cruces adoramus, quia verae crucis imagines sunt. We adore all Crosses, because all Crosses are images of the true Cross? How wave they l Orthod. explic. l. 9 Non diffitemur nos praeclarissimam Christi crucem colere cultu latriae. Andradius his open profession, We do not deny, or make no scruple to confess that we worship the most excellent Cross of Christ with divine worship called Latria? What solder have they for Ionas of Orleans his upbraiding Claudius Taurinensis? or the Roman Inquisitor his branding the Waldenses with heresy, for impeaching the adoration of the Cross? How can they put by their great schoolman m Aquinas p. 1. q. 25. Crux Christi, tum propter repraesentationem Christi, tum propter contractum membrorum ejus, latria adoranda est. Thomas Aquinas his magisterial decision and reasons; The Cross of Christ both in regard of the representation of Christ, and because it touched the members of his body, is to be adored with divine worship? Verily, for this his blasphemous conclusion, and the absurd premises out of which he infers it, this master of the schools deserveth to be whipped by his scholars, as the schoolmaster of the Falisci was by the Roman Consul his appointment. For if all those things are to be worshipped with Latria which represent Christ, than all the types of the old law, yea, the brazen serpent itself, were to be adored with religious worship; which yet the most religious King Hezekiah broke down and stamped to powder for that very reason, because the people burned incense to it, and worshipped it. And if the touch of the members of Christ's body leaveth such a divine impression in the thing that toucheth them, that presently veneration is due unto it, then most divine and venerable was the dirt of Palestine which touched Christ's feet; and Malcus his ear which touched Christ's finger; yea, and the Ass his back which touched Christ's thigh; and Judas his lips which touched Christ's mouth. Use 4 I have done with the Papist: I come now in the last place to discipline our Disciplinarians, whether merely precisians, Contra Separatist. & Catharist. or brethren of the concision; to both whom the symbolical Cross in baptism is such a scarecrow, that they hold aloof off it; either not coming to our baptism at all, or if they come, snatching their children out of the hands of the Minister before he sign them with the Cross. O supercilious and shallow brain Cartwrightist, or Separatist, why dost thou so much quarrel with an innocent ceremony used in the christening of Innocents'? The Canons of the Church declare that we make it no sacramental action, but only a rite of decency: no object of religious devotion, but a badge of our Christian profession. Hast thou never been taught in thy catechism that the sign is made in the forehead, the seat of shame, to teach, that we ought not to be ashamed of the Cross of Christ, but account it the greatest honour to fight under this banner? Hast thou never read or heard with what honourable titles the ancient Fathers have graced this sign, terming it signum fidei, trophaeum fidei, signum Dei, signum Dominicum, signum Christi; the sign of faith, the trophy of faith, the banner of Christ, the ensign of the Lord? Arm your n Cyp epist. 56. foreheads unto all boldness, saith holy Cyprian, that the sign of God may be kept safe. If thou slight the authority of the ancient Fathers, take heed how thou make light of divine apparitions and miracles, related by undoubted Authors, o Naz invest. in Jul. Nazianzen, p Zon hist l. 5. Zonaras, q Mi and de myst●crucis. Picus Mirandula, and others. When God would foreshow to Julian that his Gospel should prevail, he did it by a Cross, environed with a Crown, which he caused to appear to him in the entrailes of a beast in the midst of his divining. When he would make it known to the Jews that his Gospel should prevail against them, who then repaired the Temple of Jerusalem to disgrace it, he did it by certain signs of Crosses appearing in the bvilder's garments. Last of all, when he would foreshow the renewing of his Gospel by Martin Luther, he did it in anno 1450. by bloody Crosses, nails, sponges and spears, which appeared in the garments of men and women. What folly, if not impiety, is it then in that English fugitive, and r Parke●, in his book inti●ul d, Symbolising with Papists. Amsterdamian Separatist, to style this sign of the Cross a mark of the beast, the cognizance of the harlot of Rome, the character of Antichrist, nay, the dumb vicar of the Devil; and to indite it of felony, theft, murder, adultery, and concupiscence! The sign of the Cross, though it cannot speak, yet by signs pleads not guilty to them all: for it stayeth not, nor hath any abode at all, and therefore cannot commit any such foul facts. It is made in the air, which instantly closeth, and giveth the sign no permanency to do or suffer any evil: those accusations therefore lie not against it, but suddenly vanish into air with the sign itself. Yea, but say our Nonconformitants, we have other real objections against the sign of the Cross, which cannot be blown away as these aerial with a blast of wind. For we will bring good proof, that this ceremony in baptism was first devised, and the sign of the Cross taken up by the Valentinian Heretics, and since it hath been horribly abused by superstitious Papists; pack therefore it must suddenly away with the rest of Popish trumpery. Festi●a lentè, soft and fair. 1 Were the sign of the Cross at the first made and brought into the Church by the Valentinians, it will not follow that presently we must cast it out after them. For though we are forbid to give that which is s Matth. 7.6. holy to dogs, yet we are not forbid to take that which is holy from dogs: we may not cast pearl before Swine, yet we may take a pearl from a Swine's snout, as Lapidaries do a precious stone out of the head of a Toad, or as the Prophet Elias did, savoury meat from the impure bill of a Raven. 2 We absolutely deny that Heretics either first made this sign, or introduced it into baptism. For though it be most confidently affirmed by Cartwright, Parker, and other Authors of schism amongst us, that the sign of the Cross was first devised or cried up by the Heretics above named; yet Irenaeus, whom they allege for it, saith no such thing: he speaketh not a word in the places quoted by them of the sign of the Cross, but of the name of the Cross; nor of Christ's Cross, but of Valentinus his God Aeons' Cross. All that he hath in his declaration against those Heretics touching this point, is, that Valentinus the Heretic called one of his fantastical Aeons by two names, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, bound or definition, and Cross. Now if we may not use the sign of the Cross, because that Heretic called his feigned God Cross, by the like reason we may not make definitions in Logic, nor keep bounds in our fields, because he called his Aeon Horon, that is, bound or definition. Had the Valentinians used the sign of the Cross as they did the name, yet that is no sufficient proof that they devised this sign, or brought it first into the Church. It is certain that this sign was by many Aeons, that is, ages ancienter than Valentinus his Aeons, or his heresy. We find some print of it in t Dial. cum Tryph. Jud. Justine Martyr his Dialogue against Tryphon: Nazianzen and other Father's note an expression of it in Josuah's fight with Amaleck: Sozomen showeth solid characters thereof in the Temple of Serapis: in the ruins whereof, amongst other Hieroglyphickes, the Cross was taken up; at the sight whereof many of the Egyptians were astonished, and partly induced thereby to embrace the Christian faith. The first is therefore a limping objection, and the second halteth downright. It was this, Papists have horribly abused the sign of the Cross, ergo we may not use it. To argue in such sort from the abuse to the taking away of all use of a thing, is an abuse of arguing, and a mere non sequitur, as u Rhet. l. 1. c. 1. Aristotle teacheth; for there is nothing in the world that may not be abused save virtue. What creature of God hath not been abused by Gentiles to Idolatry? What ordinance of God is not at this day abused by Papists to superstition? be it the Church, or Communion Table, the Pulpit, nay the Scriptures and Sacraments themselves. The Papists abuse lights in the Church, must we therefore sit at Evensong in the dark? They abuse Frankincense, offering it to their Images; may not we therefore use it in a dampish room? They abuse Godfathers and Godmothers, to make a new affinity hindering marriage in such parties; will they therefore christian their children without witness? Excreate sodes; Papists abuse spittle, mingling it with chrism, and putting it in the mouth of the child when they baptise it; will they therefore never spit? It is not the Valentinians first use, or the Papists abuse, or any thing in the Cross itself, savouring of superstition; but a cross humour in themselves which stirreth them up to cavil at, and always quarrel with the warrantable and decent rites and commendable constitutions of their Mother the Church of England; to whose censure I leave them, and come to ourselves. Use 5 Suffer, I beseech you, a little affliction of the ear, it is a time of penance. You have heard of Jesus Christ and him crucified many ways; Contra prof. vit. in the garden before his death, on the cross at his death, and since his death also by the persecutors of the Church, and scandalous livers in the Church, and four professed enemies of his cross: 1 Jews. 2 Gentiles. 3 Separatists. 4 Papists. And shall we fill up the number, and add more affliction and vexation to him by our unkindness and ingratitude, and neglect of his word, and profane abuse of his sacraments? shall we that are Gospelers, by our reproachful lives put Christ to open shame, and crucify the Lord of life again? shall we whom he hath bought so dearly, loved so entirely, provided for so plentifully, and preserved so miraculously, return him evil for good; nay, so much evil for so much good? he hath fed us with the finest wheat flower, and the purest juice of the grape, shall we in requital offer him gall and vinegar by our gluttony and drunkenness, feasting and revelling, even this holy time set apart for the commemoration of Christ's passion, and our most serious meditation thereupon? shall we spit upon Christ by our blasphemous oaths and scoffs at his word and ministers? shall we put a worse indignity and disgrace upon his members than the Jews or Romans did, by making them the members of an harlot? shall we strip Christ stark naked by our sacrilege? sell him by simony? rack him by oppression? tear him in pieces by sects in the Church, and factions in the state? u Hom. Id. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc Ithacus velit, & magno mercentur Achivi. It is that our enemies would spare for no gold to buy it at any rate, that whilst the shepherds are at strife they might send in their wolves to make havoc of the flock, * Eras. ad●g. pastors odia exercent, lupus intrat ovile. If any here present at the hearing of these things shall be pricked in heart, x Act. 2.37. as the Jews were at * Saint Peter's Sermon upon this subject, and shall demand of me, as they did of him and the rest of the Apostles, quid faciemus? what shall we do? I answer in his words, y ver. 38. repent and be baptised every one of you (not in the first which is already past) but in the second baptism, which is of tears; z Psal. 4.4. stand in awe and sin no more, common with your own heart in your chamber and be still, crucify the world, and the pomps, the flesh and the lusts thereof, break off your sins by righteousness, and your iniquities by alms to the poor, humble your souls by watching and praying, fasting and mourning. Prostrate yourselves before Jesus Christ, and him crucified, and after you have bathed your eyes in brinish tears, and anointed them with the eyesalve of the spirit, look up with unspeakable comfort on your Saviour hanging on the cross, stretching out his arms to embrace you, bowing down his head as it were to kiss you, behold in his pierced hands, and feet, and side, holes to hide you from the wrath of God, behold nails to fasten the hand-writing against you, being canceled, to his cross; behold vinegar to search and cleanse all your wounds, behold water, and blood, and hyssop to purge your consciences, and lastly, a sponge to wipe out all your debts out of his Father's tables. Which the Father of mercy, and God of all consolation grant, at the suit, and for the merit of Jesus Christ and him crucified: to whom with the Father, and blessed Spirit be rendered all glory, praise, and thanksgiving now and for ever, Amen. THE TREE OF LIFE SPRINGING OUT OF THE GRAVE: OR Primitiae Sepulchri. A Spitall Sermon preached on Monday in Easter week, April 22. THE THIRTEENTH SERMON. 1 COR. 15.20. But now Christ is risen from the dead, and become the first fruits of them that slept. Right Honourable, etc. Plin. in panegyr. Aegyptus gloriata est se nihil imbribus coeloque debere. Siquidem proprio semper amne perfusa, tantis segetibus induebatur, ut cum feracissimis terris quasi nunquam cessura certaret. PLiny the younger writeth of Egypt, that she was wont to boast how she owed nothing to the clouds, or any foreign streams for her fertility, being abundantly watered by the sole inundation of her own river Nilus. A like or greater privilege (it must be confessed) this renowned City hath for a long time enjoyed, in that she hath not been indebted to any wandering clouds; nor needeth she to fetch the water of life from any foreign river, or neighbour spring, being richly stored by the overflowing industry and learning of her most able and painful Preachers within herself; filling not only the lesser cisterns of private congregations, but the greater also of these most celebrious and solemn assemblies. And for mine own part, so let the life blasts of the spirit refresh me in the sweat of my holy labours, and the dew of heavenly benediction fall upon your religious ears, as I never sought this place, nor am come hither to make ostentation of any so much as conceived gifts in me, nor to broach any new opinions of mine, or any other, nor to set before you any forbidden fruit though never so sweet, and to a well conditioned stomach wholesome; nor to smooth or level the uneven ways of any, who plough in the Lord's field with an ox and an ass, much less to gain vulgar applause, or spring an hidden vein of unknown contribution, by traducing the public proceed in the State or Church; but only in obedience to the call of lawful authority, to build you in your most holy faith, and elevate your devotion to the due celebration of this high feast of our Lord's resurrection; and by crying as loud as I am able to awake those that sleep in sinful security, that they may stand up from the dead, and Christ may give them and us all light of knowledge, joy, and comfort. Which that I may be enabled to perform, I humbly entreat the concurrence of your patience, with your prayers to God for his assistance in opening the scripture now read in your ears. But now Christ is risen, etc. This is no sterile or barren text, you hear of fruits in it; and although the harvest thereof hath been reaped by many Labourers before me, yet there remain good glean for me also, and those that shall leaze after me, even till the Angels shall thrust their sickle into the large field of the ripe world, and reap the reapers themselves. The fruit is of two sorts: 1 Christ's prerogative. 2 The deceased Saints privilege, who in their degree participate with him. He is above them, yet with them; he is the first-fruits, and they are the rest of the heap: and a Rom. 11.16. if the first fruits be holy, the whole heap is holy. The ground which beareth this fruit, Occasio & scopus. is the doctrine of the resurrection from the dead, which the Apostle like a provident husbandman first fenceth and maketh sure, and after breaketh and layeth it down. He fenceth it from the beginning of this chapter to the 35. verse, by invincible arguments confirming the truth of the resurrection: afterwards, to the end of the chapter he layeth it down, by apt and lively similitudes declaring the manner thereof. And this he doth with much vehemency and contention of arguments, his zeal being kindled through blasts of contradiction by some in the Church of Corinth, who directly denied the former, verse 12. and obliquely carped at the latter, verse 35. Neither did these alone at Corinth (as much as in them lay) subvert this main article of our faith, b 2 Tim. 2.18. but Hymeneus and Philetus, with others at Ephesus perverted the sense of it, saying that the resurrection was passed already. Obser. 1 Whence I first observe against Bellarmine, Parsons, and other Papists, that the Devil tied not himself (as they have surmised) to any rule of method, ex occas. in laying his batteries against the articles of the Creed in order. For the resurrection of the flesh is the last article save one, yet heretical impiety (as you have heard) first ventured on it. Howbeit the Cardinal, that he might more conveniently tie all whom he supposeth Heretics in one chain, and thrust us into the lowest place, c Bellar. orat. habit in Gymnas. Ro● anno 1576. H●manigeneris ostis, e●itotus alioqui perversus & ordinis perturbator esse soleat, tamen non sine aliquo ordine catholicae ecclesiae veritatem oppugnate vol●●t, etc. beareth his Reader in hand, that the enemy of mankind, albeit in other things he be a disturber of order, yet in impeaching the Apostles creed hath kept a kind of order. 1 For within 200. years after Christ he assaulted the first article, concerning God the Father almighty maker of heaven and earth, by the Simonians, Menandrians, Basilidians, Valentinians, Marcionites, Manichees, and several kind of Gnostickes. 2 After 200. years he set upon the second article, concerning the divine nature of Christ by the Praxeans, Noetians, Sabellians, and Samosetanians. 3 In the next age he opposed the divine person of our Saviour, by the Photineans, Arrians, and Eunomians. 4 From 400. to 800. he impugned the third, fourth, fifth, sixth, and seventh, concerning the incarnation, passion, resurrection, ascension of our Lord, and his coming to judgement, by the Nestorians, Theodorians, Eutychians, Acephali, Sergians, and Paulians. 5 From the year 800. to 1000 he bid battle to the eighth article, concerning the holy Ghost, by the schism and heresy of the Grecians. 6 Lastly, from the 1000 year to this present age he hath oppugned the ninth and tenth articles, concerning the catholic Church and remission of sins, by the Berengarians, Petrobrusians, Waldenses, Albigenses, Wicklefists, Hussites, Lutherans, Zwinglians, Confessionists, Hugonites, and Anabaptists. Refut. Were these calculations exact, and observations true, the Cardinal deserved to be made Master of ceremonies amongst heretics, for so well ranking them. But upon examination of particulars it will appear, that his skill in history is no better than his divinity. To begin where he endeth. First, he most falsely and wrongfully chargeth the worthy standard-bearers of the reformed religion before Luther, with the impeaching the ninth and tenth articles of the creed. They impeach neither of them, nor any other; nay, they will sooner part with the best limb of their body, than any article of their creed: whereas on the contrary side, the Romanists, as they impeach the article of Christ's incarnation of the Virgin Mary, by teaching that his flesh is made daily by the Priests in the Mass; not of her blood, but of bread; and of his ascension, and sitting at the right hand of the Father, till he come to judge the quick and the dead, by teaching that his body is at once in a Million of places on earth, even wheresoever Masses are said: so they most manifestly overthrow the articles he instanceth in, viz. 1 The ninth & tenth. The ninth by turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, universal into particular, and empaling the whole Church within the jurisdiction of Rome, as the Donatists did of old within the Provinces of Africa. The tenth by branding them with the marks of heretics who believe the remission of their own sins by special faith. 2 As the Cardinal is foully mistaken in the point of divinity, so also in the matter of history both of former ages, and this present wherein we live. For who knoweth not that other articles besides the ninth and tenth, are at this day oppugned by the Servetians, Antitrinitarians, Sosinians, Vorstians, Anabaptists, Libertines, and Familists, whose heresies strike at the sovereign attributes of God, the Trinity of persons, deity of Christ, his incarnation, satisfaction, second coming, and life everlasting? 3 Neither were these two articles (instanced in) first impugned in our age, or since the 1000 year, as he accounteth; but long before in the third and fourth ages, by the Novatians, Donatists, Luciferians, Meletians, and Pelagians. 4 Neither was Satan so long in setting heretics on work to undermine all the articles of the creed. If you peruse the bedroll of heresies in Irenaeus, Epiphanius, Philastrius, and Augustine, you shall find that within the space of 400. years the Devil so bestirred himself, that he left no article of the Apostles creed untouched by them. 5 And lastly, neither had the enemy of mankind any care at all of order in employing heretics to overthrow our christian belief, more than an enraged enemy, all set upon spoil in demolishing an house, thinketh of pulling down every stone in order; for to what end serveth order when nothing but present confusion is sought? Therefore against the rule of method set down by Bellarmine, Satan in the second age called in question the last article of the creed, by Papius, and the Millenaries. In the third age he called in question the eighth article concerning the holy Ghost, by the Macedonians and Pneumatomachis. In the first age he called in question the second article concerning the divinity of Christ, by the Ebionites and Cerinthians: as also the eleventh by the Ephesians, and those Corinthians whom the Apostle taketh to task in this chapter, and confuteth in my text. Obser. 2 My second observation from the occasion, is, that some heresies, as namely this of the Corinthians concerning the resurrection, against which the Apostle bendeth all his forces, have been very ancient, and some heretics contemporaries to the Apostles. As God is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Dan. 7.13. (that is, Ancient of days, or rather Ancient to days, as God speaketh of himself, e Esa. 43.13. Before the day was I am:) so the Devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the old Serpent; whose spawn are all heresies, as well old as new. No truth at the first delivery thereof could be ancient, nor can any error after it hath long passed from hand to hand, be new. Time is without the essence of those things that are measured by it; and consequently cannot make that which is in itself evil, good; nor that which is good, evil. Antiquity can no more prescribe for falsehood, than novelty prejudice the truth. Bare antiquity therefore is but a weak plea in matter of religion ( f Tertul. de Vol. Virg. quodcunque contra veritatem sapit haeresis est, etiam vetus consuetudo) whatsoever savoureth not of truth, or is against it, is heresy, yea although it be ancient, and plead custom. 1 It was the Samaritans plea against the Jews, g Joh. 4.20.22. Our Father worshipped in this mount, etc. But it was rejected by our Saviour, saying, you worship you know not what. 2 It was the plea of the heretics called Aquarii against the Catholics, but disproved by Saint h Ep. 74. Consuetudo sine veritate est vetustas ●rroris. Cyprian, saying, Custom without truth is no better than inveterate error. 3 It was the plea of Guitmundus against the practice of the Roman Church in Gregory the great his days, but disparaged by him, saying, custom ought to give place to truth and right: i Grat. dist. 8. for Christ said not, Ego sum consuetudo, I am custom or prescription, but, Ego sum veritas, I am truth. Nay, it was the very plea of the Paynims against the Christians, and long ago disabled by the ancient Fathers, Saint Ignatius, Arnobius, Ambrose, and Augustine. Ignatius thus puts it by, Some say they will not believe the truth of the Gospel, if we produce not ancient records for it; to whom my answer is, k Ignat. epist ad Philad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ is my antiquity, his words are to me in stead, or as good as all ancient records. l Arnob. l. 2. cont. gent. Quod verum est se●um non est, etc. Arnobius gravely determines the point, the authority, saith he, of Religion is to be weighed, not by time, but by the divine author thereof; that which is true is not to be traduced as late or too new. Saint m Amb. l. 3. ep. 30 Reprobatis messem quia sera est foecunditas, etc. Ambrose seconds Arnobius, saying to the heathen, do you find fault with our Christian religion, because it is later than your heathenish superstition? you may by the same reason pick a quarrel with harvest, because it comes not till the end of summer, and with the vintage because it falls late in the year, and with the olive because he beareth fruit after other trees. Lastly, Saint n Quaest. vet. & novi Test. Quasi antiquitas praejudicet veritati, hic est mos diabolicus ut per antiquitatis traducem commendetur fallacia. Austin returns them a smart answer for this absurd plea, They say that that religion which is elder cannot be false, as if antiquity or custom could do the truth any prejudice at all; 'tis a devilish custom to vent falsehood under the title of antiquity. Whereunto may be added, that in propriety of speech that is not antiquity which is so esteemed: the age wherein we live is indeed the eldest, because nearest to the end of the world; and those times which we reverence as elder, are by so much the younger by how much they were nearer to the beginning of the world, and the birth of time itself. The Catholic Christian Church was never so ancient as now she is. For she was made so at Christ's death, cum è terra sublatus fuero, omnes ad me traham: like Eve she was form out of the second Adam's side, whence issued the two Christian Sacraments, the water of baptism, and the blood of the holy Eucharist. At the first she was fed with the sincere milk of the word in the Apostles time, came to her perfect growth, strength, and full dimensions in the Father's days, when she valiantly encountered all persecutors abroad, and heretics at home. After 600. years she began apparently to break, and in every latter age decayed more and more, and now in most parts of the Christian world (except only where by reformation her age is renewed) she is become decrepit, dim in the sight of heavenly things, deaf in the hearing God's word, stiff in the knees of true devotion, disfigured in the face of order, weak in the sinews of faith, cold in the heart of love, and stooping (after the manner of bowed old age) to graven Images. Wherefore it may be doubted that Cardinal Bellarmine was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, participated somewhat of the infirmities of old age in his books of the notes of the Church, where he would have o Bell. de not. Eccles. l. 4 c. 5. Secunda nota est antiquitas. antiquity to be a proper mark of the true Church. He might as well have assigned old age to be the proper note of a man, which neither agreeth to all men, nor to man alone, nor to any man at all times: no more doth antiquity to the Church. What need I add any more, sith the truth himself hath dashed through this mark again and again? Matth. 5.21.27.31.33.38.43. teaching us that the essays of the ancients are not the touchstone of truth, but his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I say, you have heard that it was said by them of old time, etc. But I say unto you, etc. Yea, but say our adversaries of Rome, Christ himself elsewhere argueth from antiquity: both affirmatively, o Mat. 19.4. He which made them at the beginning, made them male and female; and negatively, p ver. 8. From the beginning it was not so. And Saint John also, q 1 Joh. 2.7. This is the message which ye heard from the beginning. And r Tertul. contra Prax. Id vertum quod prius, id adulterinum quod posterius. Tertullian, That is true which is first, that is counterfeit which is latter. And Saint s Epist. ad Pomp. Nun ad fontem recurritur? etc. Cyprian, saying, If the pipe which before yielded water abundantly fail suddenly, do we not run to the spring? And the council of Chalcedon crying with one voice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let the ancient rites and customs prevail: and before them the Prophet Jeremy, t Jer. 6.16. ask for the old paths, and walk therein. All which allegations make strongly for the prime and original antiquity, not for any of later standing. The old paths which the Prophet Jeremy speaketh of, are the paths of God's commandments laid down by Moses and the Prophets; there we are to ask where is the good way, and to walk in it, not because it is the old way, but because it is the good way. For there are old ways which are not good ways, which God forbids us to walk in: * Ezek. 20.18. Walk not in the statutes of your Fathers, nor observe their judgements; And u Psal. 49.19. David forewarns us of, He shall follow the generation of his Fathers, and shall never see light. A fit poesy to be written upon the door of every obstinate recusant among us. The council of Chalcedon cryeth up ancient customs and ordinances, and so do we, such as are descended from the Apostles, or at least are not repugnant to their doctrine, and practice. Saint Cyprians advice is good, If water fail in the pipe or conduit, or run muddily, to have recourse to the spring; but what spring doth he there point unto? fontem dominicae traditionis, the fountain of the Lords tradition, that is, the scriptures. Tertullians' observation is true, 'Tis good coin that's first stamped, and afterward that which is counterfeited: the husbandman first sowed good seed, and then the envious man sowed tares. Let the Romanists prove their Trent doctrine to be Dominica, and to have in it the King's stamp, we will admit it for currant. After Christ and his Apostles had sown the good seed, which we yet retain pure in our reformed Churches, they by their additions have sown upon it tares. Saint John draweth an argument from the beginning of the preaching of the Gospel; and Christ from the beginning, that is, the first promulgation of the law in Paradise. Let the Romanists fetch an argument from antiquity so high, and we will soon join issue with them. And to this antiquity we might strictly tie our adversaries, as Saint Cyprian doth his opposites. u Cyp. ep. 3. Non debemus attendere quid aliquis ante nos faciendum putaverit, sed quid qui ante omnes est Christus. We must not respect, saith he, what any hath done before us (in the matter about which we contend) but what Christ did which was before all. When they pleaded ancient tradition, he demands x Epist. ad Pomp. Unde est ista traditio? utrumne de dominicâ & evangelicâ autoritate descendens? etc. si in evangelio praecipitur, aut in apostolorum epistolis, aut actibus continetur, observetur haec sancta traditio. whence is that tradition? is it derived from the Gospel, or Acts of the Apostles, or their Epistles? then let such a holy tradition be religiously kept. And Saint Augustine * Aug. contra lit. Petil. l. 3. c. 6. standeth at this ward against the Donatists: whether concerning Christ, or concerning his Church, or concerning any thing that pertaineth to our faith and life, we will not say, if we, but as he going forward addeth, if an Angel from heaven shall preach unto you but what you have received in the Scriptures of the Law and Gospel, let him be accursed. Yet we give them a larger scope, even till the beginning of the seventh age, wherein Mahumetanisme began to spread in the East, and Antichristianisme in the West. For the first six hundred years they cannot find any Kingdom, Commonwealth, Country, Province, City, Village, or Hamlet under the cope of heaven professing their present Trent Faith. Wherefore as Phasis, while he was highly extolling the Emperor's proclamation for placing men of quality in the Theatre according to their rank, was by that very edict thrust out of the place he had got there by Lectius the Marshal: x Mart. epig. l. 5. Edictum domini deique nostri Quo subsellia certiora fiunt Et puros eques ordines recepit Dum laudat modo Phasis in theatro, Phasis purpureis ruber lacernis, etc. Illas purpureas & arrogantes Jussit surgere Lectius lacernas. So if the plea of antiquity should simply be admitted in point of faith, our adversaries undoubtedly would be cast by it. For although they father bastard-treatises upon ancient writers, and by an unnatural and prodigious generation beget Fathers at their pleasure: yet they are not able to produce any Record, express and direct testimony, canon of Council, or Ecclesiastical constitution, 1 For their burning lights in the Church at noon day, before the decree of Pope y Platin. in Sabin. Sabinianus in the year of our Lord 605. 2 Nor for Rome z Idem in Bonifac. 3. to be the head of all Churches before Pope Boniface the third in the year 606. 3 Nor for the invocation of Saints in their public liturgy, before * Andr. ab. ofic. at. 7. Boniface the fift in the year 618. 4 Nor for their Latin service thrust upon all Churches, before Pope a Osterb. ael. 7. & Wolf. ad an. 666. Vitalian in the year b Apoc. 13.17. 666. which is the very number of the name of the beast. 5 Nor for the cutting of the Host c Osterb. ib. into three parts, and offering one part for the souls in Purgatory before Pope Sergius in the year 688. 6 Nor for setting up images in Churches generally, and worshipping them, before Pope Adrian the first, and the second d Vid. Act. Council 7. Council of Nice, in the year 787. 7 Nor for e Bell. de sanct. beat. l. 1 c. 8. canonisation of Saints departed, before Leo the third, about the year 800. 8 Nor for the f Grat. de consecr. dist. 2. oral manducation of Christ's body in the Sacrament, before Pope Nicolas the second in the year 1053. 9 Nor for the entire number of g Casi consult. & Bell. l. 2. de es. s. sacr. c 9 24. Lombard & omnes inde Theologiseptem sacramenta●● adderunt. seven sacraments, before Peter Lombard in the year 1140. 10 Nor for Indulgences before Eugenius the third in the year 1145. 11 Nor for h Act. Concil. l●●er. transubstantiation of the bread into Christ's body before the fourth Council of Lateran in the year 1215. 12 Nor for the elevation of the Host that the people might i Andr. ab Osterb aetat. 13. adore it, before Honorius the third, in the year 1216. 13 Nor for any k Bell in Chron. p. 109. Jubilee before Pope Boniface the eighth, in the year 1300. 14 Nor for the carrying the Sacrament in procession under a canopy, before Pope l Bell. de cult. sanct. l. 3. c. 15. Urban the fift, in the year 1262. 15 Nor for the dry and half m Concil. Constan sess. 13. Communion before the Council at Constance, in the year 1416. 16 Nor for the suspending the n Act. Concil. Florent. efficacy of Sacramental consecration upon the Priest's intention, before the Council at Florence, in the year 1439. 17 Nor for the Pope's o Act. Concil. Later. superiority to general Counsels, before the sixth Council at Lateran under Leo the tenth, in the year 1517. 18 Nor for the Vulgar Latin p Concil. Trid. sess. 4. translation to be held for authentical, and upon no pretended cause whatsoever to be rejected, before the fourth Session of the Council at Trent, in the year 1546. 19 Nor for the second book of the Maccabees, and the apocryphal additions to Hester and Daniel, with the history of Bel and the Dragon, which Saint Jerome termeth a fable, to be received for Canonical Scripture, before the said Session, in the year above named. 20 Nor for the twelve new articles which Pope Pius the fourth enjoined all professors to swear unto, before the end of the Conventicle held at Trent, in the year 1564. Thus by occasion of the occasion of my text, the old heresy sprang up in Corinth, against the eleventh article of our creed, I have cast a bone or two to those of the Synagogue of Rome to gnaw upon, who usually creep into these great assemblies to catch at our doctrine, and snarl at God's Minister: and now I wholly address myself to give the children of the Church their bread, made of the first fruits in my text. But now. The verse immedately going before is to this in hand as a dark foil to a bright & precious stone, and thus it setteth it off. If in this life only we have hope in Christ, than we Apostles, the chief labourers in the Lord's harvest, are but as weeds, nay, no better than the world esteems us, that is, very dung, and the offscouring of all things. But now through hope in Christ's resurrection, & by virtue thereof we are as fruits, yea holy fruits sanctified in the first fruits, which is Christ. If there be no resurrection from the dead, all our hope is dead and withered at the root, all our preaching false, your faith vain, your justification void, the dead in Christ utterly lost. But now that Christ is risen from the dead, and so risen, that he is become the first fruits of all that sleep in him, our hope is revived, our preaching justified, your faith confirmed, your remission ratified, the dead but only fallen asleep, and our condition most desirable. For the greater persecution we suffer for Christ's sake, the greater reward we shall receive from him; the heavier our cross is on earth, the weightier shall our crown be in heaven. But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or (but) is remarkable; for it turneth the stream of the Apostles discourse towards Paradise, which before, like Jordan, was running apace into mare mortuum. If no resurrection, we of all men most miserable, But because there is a resurrection, we most happy. The sky is darkest immediately before the break of day; such was the face of the Church before the rising of the sun of righteousness. All the stars save one were overcast, or rather darkened: In q Al●●art 3. q. ult. 〈◊〉. Turr●●. l. 1. de eccles●●●. memory whereof the Church of Rome on Easter Eeve puts out all the lights save one, to signify that faith than remained only in the blessed virgin; in all other, as well Apostles as Disciples, it was eclipsed for the time. The life of their hope died with their Master, and all the hope of their life was buried in his grave. Which when they saw guarded, and a great stone rolled to the mouth of it, their hearts were as cold as a stone. But in the proper season of this now in my text, the Angel removed that stone from the sepulchre (and this from their heart) and sitting upon that, made it (as Chrysologus speaketh) a chair of celestial doctrine, and out of it preached the first part of my text, Christ is risen from the dead, upon which the Apostle paraphrasing, saith, is become the first fruits of them that slept: Christ is risen from the dead, there is the letter of our Creed, and is become the first fruits of them that slept, there is, as it were, the flourishing about it, or if musical terms sound sweeter in your ears, here is 1 Planus cantus, or the ground, Christ. 2 Discantus, or the division, is become the first fruits of them that slept. The notes in the descant must answer those in the planus cantus, so they do here: The first fruits to Christ: Is become to is risen: Them that slept to the dead. The ditty hath three parts or sentences: 1 The doctrine of resurrection is certain, for Christ is risen. 2 The prerogative of Christ is singular, is become the first fruits. 3 The condition of the dead is happy, they are them that slept, and rest now from their labours. Now seemeth here to have more of the Conjunction than of the Adverbe, and to be rather a particle of connexion, than a note of time. For Christ was not newly risen when Saint Paul wrote this Epistle, but many years before. The proper and precise (Now) of Christ's resurrection, when he might have been said to be now or new risen, was the third day after his passion, being the first day of the week. Whence I observe the agreement of the time with the truth, not in substance only, but in circumstance also. The types were the Paschall Lamb, and the first fruits. Now as Christ our passover was slain the very day in which the Paschall Lamb was to be killed, so he being also the first fruits (ver. 23.) rose again the very day in which the first fruits were by the law to be offered. Saint r Bern serm. in domin. Pasch. Bernard a little varieth the note, yet maketh good harmony. On the sixth day on which he made man he redeemed him; the next day, being the Jewish sabbath, he kept his sabbath rest in the grave; the third day, which was the first of the weekdays, he appeared, The first fruits of them that slept. Of which day I need say no more to kindle your devotions, and stir up your religious affections, than s Serm. de resur. Maximus Taurinensis hath long ago in his meditations piously ejaculated. A blessed day, first discovering unto us the light, not of this world but of the world to come; fare happier than that day in which man first saw the light of the sun. For on that day man was made to travel, on this day to rest; on that day he was sentenced to death, on this day freed from fear of death; on that day the sun arose upon the just and unjust, this day the sun of righteousness rose only upon the just; (illius diei splendor etiam sepulchra illuminat) that day shined only upon the living, this also upon the dead, as it is written, Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light. Christ, u l. 4. divin. instit. Lactantius interpreteth the King, Unctus nomen est imperii, anointed is the name of sovereign majesty. Saint * Tract. 2. in Johan. Christus sacramenti nomen est, quomodo si dicatur sacerdos. Austin expoundeth it a Priest, others a Prophet; for Prophets were also anointed. Saint Bernard alluding to this name, maketh Christ a tender Chirurgeon, curing our wounds, non ustione sed unctione, not by lancing or searing, but by anointing and plastering. The Heathen in Tertullians' time expounded it, x Tertul in apologet. bonum & benignum, good and bountiful, & ne sic quidem malè, and not amiss, saith he, if we regard the sense and application of that attribute to our Saviour. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kind, and gracious, and profitable to man, because y Phil. 1.21. in life and death advantage: but amiss if we respect the derivation. For Christ is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungo, and answereth to the Hebrew Messiah, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying to anoint, and peculiarly it designeth the Son of God and Saviour of the world. For albeit others were anointed besides Christ, and called the Lords anointed, yet Christ alone was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christ: 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In verity. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After a singular manner. 1 In verity or truth: for all Kings & Priests that were anointed before him were but types of him, and that in part, how holy soever they were; he is the only true Christ anointed and appointed by God to save lost man. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, According to excellency, or after a singular manner, he is the Christ: 1 Others were anointed by men, he immediately by God. z Psal. 45.7. God even thy God hath anointed thee. 2 They with a less measure of graces, he with a greater, incomparably greater, with oil of gladness above thy fellows. 3 They to bear one office, or two at the most, he to bear three. Melchisedech was a King and a Priest, but no Prophet: Samuel a Prophet and a Priest, but no King: David a King and a Prophet, but no Priest: Christ was all three, a Priestly King, as Melchisedeck, a Kingly Prophet, as David, and a Prophetical Priest, as Samuel. I conceive the Apostle here made choice of this name Christ above others, because it best fitted his purpose, and employed some cause of his resurrection. For as anointing or embalming dead corpses keeps them from putrefying; so Christ by the divine unction was preserved from corrupting in the grave: because there was no corruption in his soul, his body could not corrupt, or at least God would not suffer it, as the Prophet speaketh, * Psal. 16.10. thou wilt not suffer thy holy One to see corruption. Now if his body must not be left, nor corrupt in the grave, because it was a Act. 2.24. impossible for him to be held with the sorrows of death, he must undoubtedly have risen again, as it followeth: Is risen. In the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised (viz.) by the right hand of his Father; elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is risen of himself: neither is there yet any contradiction. For the Father and the Son are one in nature, and consequently the power of the Father who is God, is the power of the Son, who is one God with him. Id resurgit quod prius cecidit, that is properly said to be raised, or rise again, which before fell, and that is the body, which is therefore called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in latin cadaver a cado. Christ's resurrection then, or resuscitation from the dead, must be the enliving his dead corpse, and lifting it up, and bringing it up out of the dark sepulchre into the light, which is a kind of second birth, and not unlike to his first. For as that was his proceeding out of the Virgin's womb; so this was out of a Virgin tomb; the difference was only in this, as b Petrus Chrysolog. serm. pasch. de resur. ser. 14. Chrysologus acutely hath observed, the womb of the virgin conceived Christ quick, and accordingly brought him forth alive; the womb of the earth conceived him dead, but brought him forth quick: uteri nova forma concepit mortuum, parit vivum. As we may behold the feature of a man's face either in the countenance itself, or in a glass set before it, or in a picture drawn by it: so we may contemplate the resurrection, either in the prophecies and types of the old law, as in glasses, or in the history of the new, as it were in the face itself, or in our spiritual resurrection from dead works, as in the picture. A glass showeth the lineaments and proportion of a man, but at a distance; so we may see Christ in the predictions, visions, and figures of the Old Testament, as so many glasses, but at a distance, according to the words of that Seer, c Num. 24.17. I shall see him, but not near. So Hosea saw him insulting over death and hell, and menacing them; d Hos. 13.14. O death I will be thy death: so Esay saw him risen from the dead, and speaking to him said, e Es. 26.19. Thy dead shall live, with my body shall they rise: awake and sing ye that sit in dust. So David in the Spirit saw the day of the resurrection, and exceedingly rejoiced at it, saying, f Psal. 16.9. my heart was glad, my glory rejoiced, my flesh also shall rest in hope. For thou wilt not leave my soul in hell, nor suffer thy holy One to see corruption. So Adam saw him conquering death, and triumphing over him that had the power of death, to wit, the Devil (though more obscurely, because at the farthest distance) in the promise, g Gen. 3.15. it shall break thy head, and thou shalt break his heel, the death and resurrection of Christ are mystically involved. As the Poets fabled that Achilles after his Mother Thetis held him by the heel, and dipped the rest of his body into the sea, could be hurt in no part but his heel: so in a divine sense it may be said of our Saviour, that he could be wounded by Satan no where but in his heel, that is, in the lowest part of his humane nature, his flesh. This the serpent stung at his death, but in his resurrection he bruised the head thereof. The Devil, saith h Greg. Nyssen. de resurrect. ser. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nyssen, in his sermon upon the resurrection, going about to catch, was caught; for catching at the bait of Christ's flesh, he was caught fast himself, and wounded by the hook of his divine nature. Besides these predictions and promises, we have in the Old Testament the figure of our Lord's resurrection in Adam, a type in the escape goat, a sign or emblem in Ionas, and a vision in Ezekiel. The figure may be thus expounded, As Adam rose out of his dead sleep in which Eve was form out of his rib; so Christ after his slumber of death on the cross, in which his spouse the Church was form out of his side (as hath been said) awoke again. The type may be thus exemplified: as the scape-goate came near to death, being within the cast of a lot to it, and yet avoiding it, was presented alive to God to make an atonement; so Christ who seemed to have been conquered by death, and swallowed up of the grave, lying there three days and three nights, yet escaped it, and was presented on Easter day to his Father alive, to make an atonement for all his brethren. To the emblem of Ionas Christ himself giveth the word or Motto: i Mat. 12.40. As Ionas was three days and three nights in the whales belly, so shall the son of man be three days and three nights in the heart of the earth. After three days Ionas came out of the bowels of the whale, Christ out of the heart of the earth. The vision of Ezekiel is so clear, that he that runneth may see in it a praeludium of the resurrection. k Ezek 37.7, 8, 9, 10. The Prophet saw in a valley a number of dry bones moving one to the other; and suddenly they were tied with sinews, and covered with flesh, and the wind breathed into them the breath of life, and they stood up like an army. We have viewed the resurrection in the prophecies and figures of the Old Testament, as so many several glasses: let us now contemplate it in the history of the New, as it were in the face itself. 1 Early in the morning, while it was yet dark, the Angel removed the stone, that so Mary and the Apostles might look into the sepulchre: and unless the angel of the covenant remove the stone from our hearts, we can never look into Christ's sepulchre with an eye of faith, nor undoubtedly believe the resurrection. 2 Peter and John made haste to the sepulchre, but they stayed not there; Mary abideth there, she therefore seethe a vision of Angels, the one standing at the head, the other at the feet where Jesus had lain: either to signify that the Angels of God attend as well on Christ's feet, the lowest members of his mystical body, as on his head, that is, the chiefest in the Church: or that the angels smell a sweet savour from our works of charity, and therefore the one sat at the head, the other at the feet where Mary had anointed our Lord. 3 A third Angel, whereof mention is made in the Gospel of Saint l Mar. 16.5. Mark, sitting on the right side appeared like a young man, to signify that in the resurrection our age shall be renewed, and our bodies shall be in their full strength and vigour: his raiment shined like lightning, to represent the clarity and splendour of our bodies, that after death shall be made conformable to Christ's glorious body. 4 Marry Magdalene hath the honour first to see our Saviour, and to be the first Preacher of the resurrection, to the everlasting comfort of all true Penitents: and as by the woman death came first, so the first news of life from death was brought by a woman. 5 Till Christ called Mary by name she knew him not, but supposed him to have been the Gardener (who indeed is the Planter of the celestial Paradise:) neither can we know Christ, till by a special and particular vocation he make himself known to us. 6 Christ appeared first to single witnesses, as Mary apart, and Peter apart, and James apart; then to double, Cleophas and that other disciple; afterwards to the eleven Apostles; and last of all to more than 500 brethren at once. If Mary's testimony might be excepted at because she was but a woman, what can they say to Saint Peter? what to Saint James, to whom Christ vouchsafed to show himself in particular? If they except against them as single witnesses, what will they say to Cleophas and Saint Luke, two contests of one and the self same apparition? If their paucity be cavelled at, what will they say to the eleven Apostles? or to more than five hundred brethren that saw him all at one time? nay, what to more than five millions of Confessors and Martyrs, signing the truth of it with their blood, and showing the power of it as well by the wonders which they wrought in his name, as the invincible patience wherewith they endured all sorts of torments, and death itself for his name? I might produce the testimony of Josephus the learned Jew, and tell you of Paschasinus his holy Well, that fills of his own accord every Easter day; and the annual rising of certain bodies of Martyrs in the sands of Egypt, and likewise of a Phoenix in the days of Tiberius, much about the time of our Lord's resurrection, rising out of her own ashes. m Lactant. in Poem. Ipsa sibi proles suus & pater & suus haeres, Nutrix ipsa sui, semper alumna sibi Ipsa quidem, sed non eadem, quia & ipsa, nec ipsa Eternam vitam mortis adepta bono. But because the authors of these relations and observations are not beyond exception, I will rather conclude this point with an argument of Saint n De civet. Dei l. 22. c. 5. Haec duo incredibilia, scil. resurrectionem nostri corporis, & rem ●am incredibilem mundum esse crediturum, idem dominus antequam vel unum horum fieret, ambo futura esse praedixit, unum duorum incredibilium jam factum videmus, ut quod erat incredibile crede●et mundus, curid quod reliquum est desperatur? Austin's, to which our own undoubted experience gives much strength. The same Spirit of God, saith he, which foretold the resurrection of Christ, foretold also that the doctrine thereof should be publicly professed and believed in the world; and the one was altogether as unlikely as the other. But the latter we see in all ages since Christ's death, and at this day accomplished in the celebration of this feast; why then should any man doubt of the former? The Apostles saw the head living, but not the mystical body the Catholic Church of all places and ages. We have read in the histories of all ages since Christ, and at this day see the Catholic Church spread over the whole face of the earth, which is Christ's body, how can we then but believe the head to be living which conveigheth life to all the members? I have set before you the glass of the resurrection in the figures of predictions of the Old Testament, and the face itself in the history of the New: may it please you now to cast a glance of your eye upon the Image or picture thereof, in our rising from the death of sin to the life of grace. All Christ's actions and passions, as they are meritorious for us, so they are some way exemplary unto us: and as none can be assured of the benefit of Christ's birth unless he be borne again by water and the Spirit, nor of his death unless he be dead to sin, nor of his burial unless he have buried his old Adam; so neither of his resurrection unless he be risen from dead works, and continually walketh in newness of life. See you how the material colours in a glass window, when the sunbeams pass through it, produce the like colours, but less material (and therefore called by the Philosopher's intentionales & spiritales) on the next wall? no otherwise doth the corporal resurrection of Christ produce in all true believers a representation thereof in their spiritual, which Saint John calleth o Apoc. 20.5. the first resurrection: Saint Paul, p Heb. 6.1. repentance from dead works. Sins, especially heinous and grievous, proceeding from an evil habit, are called dead works, and such sinners dead men, because they are deprived of the life of God, have no sense of true Religion, they see not Gods works, they hear not his Word, they savour not the things of God, they feel no prick of conscience, they breathe not out holy prayers to God, nor move towards heaven in their desires, but lie rotting in their own filthiness and corruption. The causes which moved the Jews so much to abhor dead corpses, aught to be more prevalent with us carefully to shun and avoid those that are spiritually dead in sins and transgressions: they were four; 1 Pollution. 2 Horror. 3 Stench. 4 Haunting with evil spirits. 1 Pollution. That which touched a dead corpse was by the law unclean; neither can any come nigh these men, much less embrace them in their bosom, without moral pollution, and taking infection in their souls from them. 2 Horror. Nothing so ghastly as the sight of a dead corpse, the representation whereof ofttimes in the Theatre appalleth not only the spectators but also the actors: and yet this sight is not so dreadful to the carnal man, as the sight of those that are spiritually dead (I speak of foul, notorious, and scandalous offenders) to them that fear God. Saint John would not stay in the same bath with Cerinthus; and certainly 'tis a most fearful thing to be under the same roof with blasphemous heretics, and profane persons who have no fear of God before their eyes. 3 Stench. The smell of a carcase is not so offensive to the nostrils, as the stench of gluttony, drunkenness, and uncleanness, in which wicked men wallow, is loathsome to God and all good men. 4 Haunting with evil spirits. We read in scriptures that the men that were possessed of the devil came q Mat. 8.28. out of the tombs and graves: and we find by daily experience the like of these, rather carcases than men, that the devil hankereth about them, and entereth into their heart, as he did into Judas, filling them with all wickedness and uncleanness. After they have exhausted their bodies with incontinency, their estate with riotous living; and have lost, first their conscience, and after their credit, they fall into the deepest melancholy, upon which Satan works, and puts them into desperate courses. r Psal. 73.19. O how suddenly do they consume, perish, and come to a fearful end! Me thinks I hear some say, we heard of places haunted by evil spirits in time of popery, are there now any such? not such as then were, solitary houses, ruined palaces or Churches, in which fearful noises are said to have been heard, and walking spirits to have been met. For at the thunder of the Gospel Satan fell like lightning from heaven, and hath left those his old holds; but places of a contrary condition, such where is the greatest concourse of people, I mean profane theatres, disorderly Taverns, Alehouses, places of gaming and lewdness, yea prisons also which were intended for the restraint of wickedness, and punishment of vice, are made refuges of Malefactors, and schools of all impiety and wickedness: Quis custodes custodiet ipsos? As in the hot sands of Africa, where wild beasts of diverse sorts meet to drink, strange monsters are begotten, which gave occasion to that proverb, s Eras. Adag. Semper Africa aliquid apportat novi, etc. so in the places of moist meetings monstrous sins are begotten, monstrous oaths, monstrous blasphemies, monstrous murders, monstrous uncleanness; here Popery is familiarly broached, nay Atheism freely vented, God's creatures abused, his Sabbath profaned, the actions of the State censured, the watchful Magigistrates, and the zealous Ministers of the Gospel, and all that make profession of Religion nicknamed, jeered, and made a parable of reproach: here profane Music and impure Songs are played and sung, even in time of divine Service; here's no difference of days holy or common, nay no difference of day or night, I had almost said nay nor of Sexes. If the hands of the religious Magistrates be not strengthened, and their zeal stirred up to take some course to abate the incredible number, and reform the unsufferable abuses of these sinks of all impurity, especially about the skirts and suburbs of the city, we have cause to fear a worse fire than that which lately affrighted us, falling in that place where it might be as a dreadful beacon to warn both City, Borough, and Suburbs; I mean such a fire as fallen upon Sodom and Gomorrha. t Caus. in Polyhist. symb. Polycritus writeth of a Lake of troubled water in Sicily, quam si quis ingrediatur in latum extenditur, into which the deeper a man wadeth the larger it doth extend itself. Such a lake my discourse is fallen into, the water is foul and troubled, and the deeper I sink into it, the more it enlargeth itself: and lest it should overflow the banks of the allotted time, I will suddenly leap out of it into my second part, which is Christ's prerogative, whereby he is become the first fruits of them that slept. We have surveyed the ground, let us now take a sample of the fruits; in the spreading whereof abroad I must handle two things: 1 The reference. 2 The inference. 1 The reference is to Leviticus 23.10. When you reap the harvest, you shall bring in a sheaf of the first fruits of the harvest unto the Priest (ver. 7.) and he shall wave it. And to Exod. 34.22. You shall observe the feast of weeks, the feast of the first fruits of wheat harvest. Now let us set the truth to the type. As the first fruits were reaped in the harvest, when the corn was ripe, so Christ was cut off by death in his ripe age. 2 As the sheaf that was offered was shaken before; so there was an u Mat. 28.2. earthquake at Christ's lifting out of the grave. 3 As the sheaf was offered, the morrow after the Sabbath; so Christ the first day of the week after the Sabbath was presented alive to his Father at his resurrection. Lastly, as there was a distance of time between the first fruits which were offered on Easter day, & those that were offered at the day of Pentecost; so there is a distance of time between Christ's rising from the dead, which was 1600. years ago, & ours which shall be at the last day. Thus much for the reference; now to the inference, which is twofold: 1 Christ's prerogative, in that he is the first fruits. 2 The Saints communion with him, in that they are of the heap. 1 Christ's prerogative, * Joh. 3.31. He that is in heaven is above all, for x Mat. 28.18. to him is given all power in heaven and earth, and y Phil. 2.9. a name above all names, z Eph. 1.22. he is the head of the Church, and a Eph. 5.23. Saviour of the body, he is the first b Heb. 1 6. begotten of the Father, c Mat. 1.25. first borne of his Mother, the first d Col. 1.18. Rev. 1.5. begotten of the dead, e Col. 1.15. first borne of every creature. Therefore as Quiros strongly concludes in every order, both of creation and regeneration, of nature and grace, of things visible and invisible, he hath the pre-eminence among all: let him have the precedency in our love and affections, let us not set any thing above him on earth, who hath the first place in heaven. If he be the head of men and Angels, let the knees of all in heaven, in earth, & under the earth, bow to him: if he be the bright morning star, let the eye of our faith be early upon him: if he be f Apoc. 22.16. Alpha and Omega, the First and the Last, let him be first in our thoughts, and last in our memory; g Apoc. 1.8. let us begin our prayers in his name, and end them in his merits. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Primâ dicta mihi, summâ dicende Camenâ. If he be the first fruits, Reshith bicorre, the first fruits of the first fruits, let all the sheaves do homage to him, let us sanctify him in our minds, let us offer him the first fruits of our hearts, the first fruits of our lips, the first fruits of our hands, the first fruits of the earth, the first fruits of our thoughts, the first fruits of our desires, the first fruits of our prayers, the first fruits of our labours, the first fruits of our substance, so will he esteem us h Jam. 1.18. the first fruits of his creatures, and we shall receive the i Rom. 8.23. first fruits of the spirit here in our regeneration, and the whole harvest hereafter in our glorification, as our holy brethren that are fallen asleep, in soul have received already; who rest from their labours, and their works follow them, and here you may see them. I may say of them as Isaac said of Jacob, Gen. 27. The smell of my son is as the smell of a field which the Lord hath blessed. And behold here as in a corn field, Allude to the Hosp tall children in blue coats. blue flowers intermingled. [Hear the Preacher read the Catalogue printed, of all the poor relieved in the Hospitals of the City, which followeth.] Children kept and maintained at this present at the charges of Christ's Hospital, in the said house, in diverse places of this city, and suburbs, and with sundry nurses in the country, 905 Which is a fare greater number than hath hitherto been since the foundation. The names of all which are registered in the books kept in Christ's Hospital, there to be seen from what parishes, and by what means they have been from time to time admitted. Children put forth apprentices, discharged, and dead this year, 69 There hath been cured this year last passed at the charges of Saint Bartholomews' Hospital, of soldiers and other diseased people, to the number of 832 All which were relieved with money and other necessaries at their departure. Buried this year, after much charges in their sickness, 121 Remaining under cure at this present, at the charge of the said Hospital, 262 There hath been cured this year last passed at the charges of Saint Thomas Hospital, of soldiers, and other diseased people, 731 All which were relieved with money and other necessaries at their departure. Buried out of the said Hospital this year, 200 Remaining under cure at this present, 304 There hath been brought into the Hospital of Bridewell (for this year passed) of wand'ring soldiers, and vagrant persons, to the number of 1578 Of which number many have been chargeable for the time of their being there; which cannot be avoided by reason of their misery, nor passed away without charge. There is maintained and kept in the said Hospital, in arts and occupations, and other works and labours, Apprentices taken up out of diverse parishes and streets of this City, to the number of 200 I have made an end of the Catalogue, but you must not make an end of your good works: I have set before you a fair copy, you must write after it, or else this schedule will prove a hand-writing against you at the day of judgement, who have had not only many most forcible exhortations to good works in this place, but such noble and royal precedents as you see, and yet have not been bettered by them. You cannot want pitiful objects of mercy: your pious charity hath daily Orators, the tears of orphans, the sighs of widows, the groans of the sick, and the lamentable cries of prisoners and captives. Neither is it sufficient for you now and then to drop upon the dry and thirsty ground, you must stillare pluviam liberalissimam, you must pour down golden showers to refresh God's inheritance. To whom much is given, much shall be required of him. In other seizements you give as you are in the King's books; but contrariwise, you are in God's books, and he valueth you as you give to pious and charitable uses. And let me entreat you for the love of your Redeemer from everlasting thraldom, to open your hands towards the redemption of many hundreds of our countrymen, whose bodies are in captivity under Turks and Infidels, their wives and children in misery at home, and it is to be feared, their souls in worse case. Next to the redemption of these spiritual Temples of the holy Ghost, I commend unto you the reparation and beautifying of his material Temple: you have most decently and beautifully adorned and trimmed the daughters of Zion, the lesser and later built Churches in this City, let not your piety be less to the Mother-Church, dedicated to the most public and solemn worship of God, where you are fed with the finest flower of wheat, and drink of the purest juice of the grape, and in the fullest manner partake of the communion of Saints; which was the second inference I made from the attribute of Christ in my text, whereby he is styled Primitiae dormientium, The first fruits of them that slept. 2 The second inference from the attribute here mentioned (the first fruits of, etc.) is the communion of the faithful with Christ, both in sanctification and glorification; for the further manifestation whereof it will be requisite to specify whereof Christ is the first fruits, viz. 1 Coeli, for he is the first begotten of his Father. 2 Uteri, for he was the Virgin's first borne. 3 Sepulchri, for he is the first fruits of them that slept. In all three the faithful partake with him after a sort. 1 In that he is Primitiae coeli, the first fruits of heaven. For as he is the natural son of God, so are we the adopted sons of God, and by his spirit made l 2 Pet. 1.4. partakers of the divine nature: as he is the first borne of heaven, m Heb. 12.23. so we are also of the general assembly and Church of the first borne which are written in heaven. 2 In that he is Primitiae uteri virginei, the first fruits of a virgin's womb. For as Christ was borne of a virgin Mother, so the Christian Church our Mother is continually in childbearing, and yet remaineth still a virgin. 3 Most properly do we partake with him in that he is Primitiae sepulchri; for he is n Joh. 12.24. that corn of wheat Saint John speaketh of, which was sown at his death, digged deep into the earth at his burial, sprang up again at his resurrection, and now is become the first fruits of them that slept: in like manner we are sown at our death, digged deep into the earth at our burial, and shall spring up again at the last resurrection, and be offered as o Apoc. 14.4. first fruits unto God and the Lamb. Where the first fruits are taken out, there must needs be a lump or heap out of which they are taken. p Calvin in hunc locum. In primitiis totius anni proventus consecrabatur, in the first fruits the whole crop of the year was hallowed; so in Christ, who is our first fruits, all true believers are sanctified, as those words of our Saviour in that most divine prayer to his Father recorded import, q Joh. 17.19. for their sakes I sanctify myself, that they also might be sanctified through the truth. If Christ sanctified himself for us, shall not we endeavour as he enableth us by his grace, to sanctify ourselves also for him? If he impart this his dignity to us, and maketh us r Jam. 1.18. the first fruits of his creatures, let us dedicate ourselves unto him: let us be given to him, as s 1 Sam. 1.28. Samuel was, all the days of our lives. He hath chosen us to be (mark I beseech you what) fruits, not blossoms, not leaves; fruits I say, not stalks, not empty ears, like those who make a bare profession of the truth, and all their religion is in their ears, bearing no fruit at all, or in no degree answerable to their holiest profession. If God hath made us fruits, let us not make ourselves rank weeds by heresy, or filthy dung by a corrupt life. After the first fruits are carried away out of the field, the rest of the shocks or sheaves follow of course; t Theod. in hunc locum. primitias universa massa sequitur: Christ the first fruits is carried away long since out of the field of this world, into the celestial barn. A barn fare more stately, beautiful, and glorious than any Prince's palace upon earth; and when the harvest shall come, which is u Mat. 13.39. the end of the world, we shall be carried thither also every one in his own order: the first fruits is Christ, after they that are Christ's at his coming, ver. 23. Before I can proceed, according to my desire and your expectation, to the period of my discourse, and end of all men's course, viz. death, called here sleep, I must remove six rubs that lie in my way. For we read of three dead men raised in the Old Testament, and as many in the New, before Christ himself rose: how then is he the first fruits of them that slept? 1 I will offer to your consideration many solutions of this doubt, that you may take your choice. Saint Jerome gives but a touch at it, yet because it is upon the right string 'tis worth your hearing: Christus primus surrexit in incorruptione; the rest before they were raised began at least to corrupt; it is said of Lazarus expressly, that he x Joh. 11.39. stanke, but God suffered not his holy One to see corruption: they rose in their natural and corruptible bodies, Christ in an incorruptible, and as the Apostle calleth it, a spiritual body, for 44. 2 That which Cornelius A lapide answereth is considerable, that though Christ were not primus tempore, the first that rose in time, yet that he was primus in intention Dei, the first in God's intention. 3 Aquinas comes yet nearer the matter, Christus primus sua virtute resurrexit, Christ was the first that rose himself by his own power; they before Christ were raised by others. If any thing be yet lacking, S. Bernard and Beza will supply it; alii suscitati sunt mortui, sed iterum morituri; other dead were raised, but died again, like drowned men which rise up twice or thrice from under water, but sink again to the bottom: Christus simul resurrexit, & aeternam beatamque vitam recepit, Christ at once rose, and obtained an eternal and blessed life. y Rom. 6.9. Christ being risen from the dead dieth no more, death hath no more power over him. Whereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be added, that others rose as private men, Christ as a public person, and the cause of all other men's rising, either univocal, as of all the Elect, who rise as he did to happy eternity; or equivocal, as of the reprobates, who are raised to eternal misery. They who rose before Christ were either singular types of him, or as common sheaves of the heap; Christ was the first that ever rose in the nature and quality of the first fruits, to sanctify the whole harvest of the dead in him, who are here called, Them that slept. z Aristot. lib. de mirabil. auscult. Aristotle writeth of certain serpents in Mesopotamia, which do great mischief to strangers, but do no hurt at all to the inhabitants: such is death, it hath power to sting those that are strangers and aliens from the commonwealth of Israel, it hurteth not at all the natural Israelites, which are fellow-citizens with the Saints of the household of faith. Those which are without God in the world, and without Christ, though within the visible Church, have cause to fear death; because, like the Phalangium in a Strab. l. 2. geog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strabo, it stings them to death in such sort, that they die either laughing or mad; that is, either making a jest of judgement, and hell, and the life to come, or distracted in some fearful fit of desperation. And as Diogenes when he felt himself falling into a slumber a little before his death, said pleasantly, * Eras. apoph. Diog. Frater me mox est traditurus fratri suo; one brother is now delivering me to the other (he meant sleep to death:) so it is most true of these scoffers at God and all religion, dying impenitently, that their temporal death delivers them over to eternal death; the elder death to the younger (but longer liver,) the first death to the b Ubi mors vivit, & finis incipit. Greg. Morah. in Job. second: but upon those who are in Christ, and have part in the first resurrection, the second death hath no power, and in that regard the first death is not terrible unto them: nay, so fare is it from being terrible, that even lying on their deathbeds they insult both upon death and the grave with holy sarcasmes. c 1 Cor. 15.55. O death where is thy sting? O grave where is thy victory? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. d Graec. liturg. The immortal entered into a single combat with death on the cross, and gave death a death wound, even by his death: and now death is no more death to the godly, but a sleep; e Mat. 9.24. The damosel is not dead, but asleep; our friend Lazarus is f Joh. 11.12. but asleep. Stephen though he came to his end by a violent means, yet it is said of him that g Act. 7.60. he fell asleep. And I would not have you ignorant brethren, saith S. Paul, concerning them which are h 1 Thess. 4.14. asleep: and so in my text, they who before were called the dead, now after the mention of Christ's resurrection, are termed, Them that slept. Which words are not so to be understood, as if their souls slept with their bodies till the day of judgement. That is a drowsy heresy, out of which Calvin shaketh some in his time, whom he calleth by the right name * Soule-all-night-sleepers. Psychopamychistas: but in three other respects, 1 Because they rest from their toilsome labours, as those that sleep we say are at their ease. 2 Because they neither mind, nor at all meddle with any affairs of this life either good or bad, as those that are fast asleep, i Hom. Il. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the time, neither think nor often so much as dream of any thing in the world. 3 Because they shall certainly be awaked by the shrill sound of the last Trumpet; as those that sleep at night are awaked again in the morning by the Weytes your City music. Do you believe all these things? I know you do. Why do you then take on in such grievous manner when your friends are taken away from you by corporal death? Why do you make their deathbeds swim with your tears? non amisistis, sed praemisistis; you have not lost them, but sent them to bed before you: they are but asleep, they shall awake again; they are but as seed sown in the earth, they shall rise out of it again. Bern. in Cant. Occidit me Deus cum succidit Gervasium meum. I know that where hearts have been knit together, they cannot be rend asunder without exceeding great pain and unexpressible grief: neither do I find fault with natural affection; much less condemn the Christian compassion of those who k Rom. 12.15. weep with them that weep. It is for a Stoic, or rather a stock, to be without all sympathy of others sorrow, or sense of his own loss: l Cic. pro dom. ad Pont. eam animi duritiam sicut corporis, quod cum uritur non sentit, stuporem potius quam virtutem puto. Our Lord and Master reads us another lesson, who himself m Joh. 11.35. wept for Lazarus: and whosoever reads (if yet for tears he be able) david's lamentation for Jonathan; Saint Ambroses' for Satyrus; Nyssens for Saint Basil; Nazianzens for Gorgonia; Augustine's for Nebridius; and Bernard's for Gervasius, will find that the heat of love is contrary to all other. For all other drieth, but this the greater it is in the heart the moister the eyes are. Yet love must not exceed proportion, nor tears measure; n Hieron. in epitaph. Paulae. grandis in suos pietas impietas est apud Deum. What Seneca speaks of words, may be a good rule in these tears, still are volo non currere; let them drop like precious water out of a Limbeck, not run like common water out of a spout: o Horat. carm. l. 2 ed. 20. Absint inani funere naeniae, Luctusque turpes, & querimoniae: Compesce clamorem. Demang in Hebrew, signifying a tear, hath great affinity with Demama, signifying silence, to teach us that our tears ought to be silent, not querulous or clamorous. Let nature have her course, but let religion set bounds to it. p Horat. l. 2. carm ed. 9 Ne semper urge flebilibus modis Mysten ademptum. Let us water our plants, but not drown them, as those that mourn without hope. Joseph loved his Father Jacob better than the Egyptians, yet his tears were but the tithes of theirs; for he mourned but q Gen. 50.3. seven days, but they seventy. Rachel, though otherwise a good woman, yet in this was too womanish and wayward, that she would not be comforted; neither is her reason good nor true, if we take it as the words sound, because they are not; for we know they are, and living too, all live to God: we know where they are that die in the Lord, with Christ in Paradise; we know what manner of dwellings they have, tabernacles not made with hands, eternal in the heavens; we know of what congregation they are, of the congregation of the first borne, and the spirits of just men made perfect: we know what they do, they follow the lamb wheresoever he goeth; we know what they say also, they cease not to cry day and night, Holy, holy, holy, etc. lastly, we know what they sing, Halelujah. Wherefore as Xenophon when news was brought him (as he was sacrificing) of his son's death, put off the crown he had on his head, and gave vent to his sorrows at his eyes; but after he understood that he died valiantly, and worthy such a Father, put on his crown again, and finished his sacrifice: so when news shall be brought unto us of the death of our dearest friends, let us first put off our crown of joy, and let nature and love melt us into tears; but when we hear again that they died penitently and religiously, with hope full of immortality: let us put on our crown again, and comfort ourselves, and finish our Christian course with joy, as those religious people did, of whom Saint Austin speaketh, putting himself among them; * Aug. ser. 35. de diverse. Contristamur in nostrorum mortibus necessitate amittendi, sed cum spe recipiendi, inde angimur, hinc consolamur, inde infirmitas afficit, hinc fides reficit, inde dolet humana conditio, hinc sanat divina promissio: the consideration of the loss of our friends cutteth us, but the hope of receiving them again healeth us. And now at the length to release your long captivated attention, I will speak but one word of admonition to you concerning your own end, and so an end. Is death nothing but a sleep? why then are you so much scared at the mention or thought of it? When the Prophets of God, or some other your dearest friends deal faithfully with you, telling you there is no way but one, and advising you to set your house in order, for you must dye and cannot live; why do you fetch many a deep sigh, turn to the wall and mourn like a dove, or chatter like a crane? why do you not rather struggle with your own infirmity, and with resolute Hilarion, even chide out your soul's hankering at the door of your lips: Egredere, quid times? egredere anima mea, quid dubitas? sexaginta prope annis servisti Christo, & mortem times? Go out my soul, why art thou afraid? go out, why makest thou any difficulty? thou hast served Christ well nigh sixty years, and dost thou now fear death? You will hardly find any little child, much less man, that is afraid to go to bed; nay travellers after a tedious journey in bitter weather, are not content to pull off their , they tear them for haste to get into their soft and warm beds: When our day is spent, and we are come to our journeys end, why do we not, as it were, pull off our , by stripping ourselves of worldly cares and businesses, and settle ourselves to sleep in Jesus, and breathe out our souls between his arms? Plato when he died had the book of Sophronius the Musician under his pillow. When we lie on our death bed let us have under our pillow to support us, not the book of Sophronius the Musician, but the books of the sweet singers of Israel, David and Solomon, and the rest of the inspired Writers: so shall we be sure that God will make our beds in our sickness, and we shall sweetly fall into our last sleep, as did the most religious Matron Paula, who when some about her, as she was now drawing on, read to her the second of Canticles; so soon as she heard the Bridegroom calling, Surge speciosa mea, surge columba mea, veni: Arise my Love, arise my Dove, arise my Fair one, and come away, the winter is past, the rain is over and gone: she answered as it there followeth; the flowers appear in the earth, the time of pruning, or (as it is in our translation) the time of singing is at hand. With which word she made an end of her life, and I will of my Sermon; committing you, as she did her soul, to God; beseeching him who hath taught us the doctrine of the resurrection by his word, to accomplish it in us by his Spirit, that having part in the grace of the first resurrection here, we may hereafter participate in the glory of the second through JESUS CHRIST. Cui, etc. THE TRUE ZEALOT. A Sermon preached at the Archbishop's visitation in Saint Dunstan's. THE FOURTEENTH SERMON. JOHN 2.17. The zeal of thine house hath eaten me up. THe parcel of Scripture whence I have taken my text is a sacred sculpture or Hieroglyphic, consisting of 1 An emblem or imprese: 2 A motto or word. The emblem presenteth to us the Temple with a kind of Fair in it; and a man (which is the son of man) with a scourge of small cords, driving out all the buyers and sellers, and pouring down their money, and overthrowing their tables and stalls. The motto, word or sentence, is that which I have already spoken in your hearing, viz. The zeal of thine house hath eaten me up. The exemplification of the emblem I commend to him, to whom our Saviour hath left his whip to void, & cleanse this temple, and to discipline all sorts of bad merchants in it. The motto or word belongeth properly to them to publish & proclaim it, whose style is vox clamantium, the voice of a Mat. 3.3. criers; not the sweet voice of singers to lull men asleep in security, with melodious strains of time-serving & eare-pleasing Madrigals and Fancies: but the strong and loud voice of Criers, to call all men into the Court, and summon them to the bar of Christ's judgement: he that promiseth his Apostles and their successors to give them a b Luk. 21.15. I will give you a mouth, etc. mouth, hath given me at this time both the mouth and the Motto, the Motto of the emblem, viz. the words of my text, Zelus domus tuae devoravit me. In the uttering whereof if ever, now I need to pray that the Lord would c Esay 6.7. touch my tongue with a coal from his altar; with a coal, that I may speak warmly of zeal; with a coal from the altar, that I may discourse holily of his Temple. Saint d Homil. 3. Utinam daretur mihi de superno altar, non carbo unus, sed globus igneus offeratur, qui multam & inveteratam rubiginem possit excoquere. Bernard made the like prayer upon the like occasion: O, saith he, that there were given unto me from the altar above, not one coal, but rather a fiery globe, a heap of coals, to scorch the abuses of the time, and burn out the inveterate rust of vicious customs. By the light of these coals you may behold in this Scripture, 1 In David as the type, Christ, 2 In Christ, as the mirror of perfection, zeal, 3 In zeal as a fire, 1 The flame, 2 The fuel. The flame, vehement, consuming, or devouring, devoravit. The fuel sacred, me, me. No divine virtues or graces like to Christ's affection: No affection in him like to his zeal: No zeal like to that which he bore, or rather wherewith he was transported to his Father's house, which even eat him up; and may deservedly take up this golden moment of our most precious time. May it please you therefore, Right, etc. to suffer your religious ears to be bored at this present with these sacred nails, or points, which I humbly pray the holy Spirit to fasten in your hearts: 1 The virtue or affection itself, zeal. 2 The object of this affection, thy house. 3 The effect of this object, hath eaten up. 4 The subject of this effect, me. 1 In figure, David. 2 In truth, Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and who is sufficient for these things? or able worthily to treat of 1 An affection most ardent, zeal. 2 A place most sacred, thine house. 3 An effect most powerful, hath eaten up. 4 A person most divine, me? Zeal is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burn, or hizze, as water cast on metal melted, and it signifieth a hot or burning desire, an ardent affection: and sometimes it is taken 1 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or emulation, which is a commendable desire of attaining unto another's virtue or fame. 2 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, envy, which is a vicious affection, repining at another's fame or fortune. 3 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jealousy, which is an irksome passion arising from love wronged, at least in opinion. And no other fire we find on nature's forge, or the Philosopher's hearth; but on God's altar there burneth another manner of fire, fed with pure fuel, which like a wax light or taper, yields both a clear flame and a sweet fume; and this is holy zeal. All things that are cast into the fire make a smell; but the burning of sweet odours only makes a perfume: so the hot and fervent 1 Desire of, 2 Intention in, 3 Affection to the best things only, is zeal. Fire is the noblest of all the elements, and seated next to the heavens: so zeal sparkling in the soul is the chief and most heavenly of all spiritual affections. Some define it to be the fervour, intention, excellency, or improvement of them all. Heat 1 In e Rom. 12.11. Fer●ent in spirit. devotion, if it exceed becometh zeal. 2 In f Col. 4.13. affection, if it be improved groweth to be zeal. 3 In g 1 Cor. 14.12. desire of spiritual gifts, if it be ardent is zeal. 4 In h 1 Cor. 7.11. indignation, or revenge of ourselves, if it be vehement, is called by the Apostle zeal. Fervent devotion, ardent love, earnest desire, vehement indignation, all are zeal, or rather are all zeal: for there is a 1 Zeal of good things, which maketh us zealous of God's gifts. 2 Zeal in good things, which maketh us zealous in God's service. 3 Zeal for good things, which maketh us zealous for God's glory. And answerable to the three operations of fire, which are, to heat, to burn, to consume: 1 The first heateth us, by kindling a desire of grace. 2 The second burneth, by enflaming our hearts with the love of God. 3 The third consumeth, by drying up the heart, absuming the spirits with grief, and hazarding our persons and estates in removing scandals, and reforming abuses and profanations of God his name, house, or worship, as also revenging wrongs done to his household and servants. In sum, zeal is a divine grace grounded upon the knowledge of God's word, which according to the direction of spiritual wisdom, quickeneth and inflameth all the desires and affections of the soul in the right worship of the true God; and vehemently and constantly stirreth them up to the preserving, advancing, and vindicating his honour by all lawful means within the compass of our calling. Rectum sui est judex & obliqui: If you set a straight line or rule to a crooked figure or body, it will discover all the obliquities in it. Hang up an artificial pattern by an unskilful draught, and it will show all the disproportions and deformities in it. Wherefore Aristotle giveth this for a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or character of a true definition, to notify and discover all the errors that are, or may be devised about the nature of the thing defined; which are in this present subject we treat of, sundry and manifold. For as when there is public notice given of a ring found, with a rich stone set in it, every one almost that ever was owner of a ring like unto it, especially if his own be lost, challengeth it for his: so all in whose temper, affections or actions, any natural or spiritual, divine or diabolical, heavenly, earthly or hellish fire gloweth, challengeth the precious coal or carbuncle of zeal to be theirs. The Choleric and furious, the quarrelsome and contentious, the malicious and envious, the jealous and suspicious, the Idolatrous and superstitious, the indiscreet and preposterous, the proud selfe-admirer, the sacrilegious Church-robber, the presumptuous and exorbitant zealot, nay the seditious boutefieu and incendiary, all pretend to zeal. But all these claimers and many more beside, are disproved and disclaimed by the true definition of zeal: which is, first, a grace, and that distinct from other; not more graces, or a compound of love and anger, as some teach; or of love and indignation, as others: for the graces of the spirit, and virtues of the mind are incoincident. As where diverse candles or torches in a room concur to enlighten the place, the light of them remaineth impermixt, as the Optickes demonstrate by their several shadows: so all the divine graces conjoin their lustre and virtue to adorn, and beautify the inward man; yet their nature remains distinct, as their special effects make it evident to a single and sharp-sighted eye. God was in the bush that burned and consumed not, yet God was not the bush. The holy Ghost was in the fiery cloven tongues, yet the holy Ghost was not the tongues. The spirits run along in the arteries with the purer and refined blood, yet the spirits are not the blood. The fire insinuateth itself into all the parts of melted metal, and to the eye nothing appeareth but a torrent of fire, yet the fire is not the metal: in like manner zeal shineth and flameth in devotion, love, godly jealousy, indignation, and other sanctified desires and affections, it inflameth them as fire doth metal, it stirreth and quickeneth them as the spirits do the blood, yet zeal is not those passions, neither are all, or any of them zeal; howsoever the schools, rather out of zeal of knowledge than knowledge of zeal, have determined the contrary. 2 Secondly, zeal is defined to be, not a moral virtue, but a divine gift or grace of the Spirit: the Spirit of God is the efficient cause, and the Spirit of man is the subject; which the Apostle intimates in that phrase, i Rom. 12.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being fervent or zealous in Spirit. This fire, like that of the Vestals, is kindled from heaven by the beams of the Sun of righteousness, not from any kitchen on earth, much less from hell. They therefore qui irae suae stimulum zelum putant, they who imagine the flashes of natural choler are flames of spiritual zeal, toto coelo errant, are as fare from the mark as heaven is distant from the earth. No natural or moral temper, much less any unnatural and vicious distemper, can commend us or our best actions to God and men as zeal doth. The fire of zeal like the fire that consumed Solomon's sacrifice, cometh down from heaven; and true zealots are not those Salamanders or Pyrausts that always live in the fire of hatred and contention; but Seraphims, burning with the spiritual fire of divine love, who, as Saint Bernard well noteth, kept their rank and station in heaven, when the other Angels of Lucifer's band, that have their names from light, fell from theirs. Lucifer cecidit, Seraphim stant, to teach us that zeal is a more excellent grace than knowledge, even in Angels that excel in both. Howbeit though zeal as fare surpass knowledge as the sunbeam doth a glowworm, yet zeal must not be without knowledge. Wherefore God commandeth the Priest when he k Exod. 30.8. lighteth the lamps to burn incense: though the fire be quick, and the incense sweet, yet God accepteth not of the burning it to him in the dark. The Jews had a zeal, as the l Rom. 10.2. Apostle acknowledgeth; and the Apostle himself before his conversion, yet because it wanted knowledge, it did them and the Church of God great hurt. No man can be ignorant of the direful effects of blind zeal: when an unskilful Phaeton takes upon him to drive the chariot of the sun, he sets the whole world in a combustion. What a mettled horse is without a bridle, or a hot-spurred rider without an eye, or a ship in a high wind and swelling sail without a rudder, that is zeal without knowledge; which is like the eye in the rider to choose the way, or like the bridle in the hand to moderate the pace, or like the rudder in the ship to steer safely the course thereof. Saint m Inser. 22. in Cant. Bernard hits full on this point: Discretion without zeal is slow paced, and zeal without discretion is heady; let therefore zeal spur on discretion, and discretion rein zeal; fervour discretionem erigat, & discretio fervorem regat. Discretion must guide zeal, as it is guided by spiritual wisdom, not worldly policy: and therefore Thirdly, I add in the definition of zeal, that it quickeneth and inflameth all our holy desires and affections according to the direction of spiritual wisdom. For wisdom must prescribe zeal, when, and where, and how far, and in what order to proceed in reforming all abuses in Church and State, and performing all duties of religious piety, and eminent charity. What Isocrates spoke sometime of valour or strength, is as true of zeal, viz. n Isoc. ad Dem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that zeal and resolution with wisdom doth much good, but without, it doth much mischief to ourselves and others; like granadoes and other fireworks, which if they be not well looked to, and ordered when they break, do more hurt to them that cast them than to the enemy. Yet that we be not deceived in mistaking worldly policy for wisdom, I add spiritual, to difference it from carnal, moral, or civil wisdom; for they are too great coolers, they will never let zeal exceed the middle temper of that * Vibius. Statesman in Tiberius' Court, who was noted to be a wise and grave Counsellor, of a fair carriage, and untainted reputation; but he would o Juven. sat. 4. Ille igitur nunquam direxit brachia contra torrentem. never strike a stroke against the stream, he would never own any man's quarrel, he would be sure to save one. Such is the worldly wise man, he will move no stone, though never so needful to be removed, if he apprehend the least fear that any part of the wall will fall upon himself. The p Cic. de orat. l. 1. Tempus omne post consulatum objecimus iis fluctibus qui per nos à communi peste depulsi in nosmetipsos redundarunt. Roman Consul, and incomparable Orator shall be no precedent for him; who employed all his force and strength to keep off those waves from the great vessel of the State, which rebounded back again, and had near drowned the cockboat of his private fortune. He will never engage himself so fare in any hot service, no not though God's honour and the safety of the Church lie at stake, but that he will be sure to come off without hazard of his life or estate. He hath his conscience in that awe that it shall not clamour against him for not stickling in any business that may peradventure reflect upon his state, honour, or security. In a word, peradventure he may be brought with much ado to do something for God, but never to suffer any thing for him. This lukewarm Laodicean disposition, the less offensive it is to men, the more odious it is to God, who is a jealous God, and affecteth none but those that are zealous for his glory; he loveth none but those that will be content to expose themselves to the hatred of all men for his name's sake. He q Jud. 5.23. Curse ye Meros', curse ye bitterly the inhabitants thereof, because they came not to the help of the Lord against the mighty. accurseth all those in the name of Meros' that refuse to come in their best equipage to aid the Lord against the mighty. r Magdeburg. Cent. 5. & Pomp. Laetus compend. hist. Rom. Anastasius the Emperor for his lukewarmness in the Catholic cause, and endeavouring to reconcile the Arrians and Orthodox, or at least silence those differences, was strucken to death with a hot thunderbolt. No Sacrifice is acceptable to God that is not salted with the fire of zeal, which guided by wisdom quickeneth and inflameth all the inward desires as well as the outward actions, that appertain to religion: for the chief seat of zeal is the fountain of heat, and that is the heart; there it s Psal. 45.1. bubbled in David, there it t Luk. 24.32. Did not our hearts burn when he opened to us, etc. burned in the disciples, it u Psal. 22.15. My heart is dried, etc. consumed and dried up the very substance of the heart in Christ. If our zeal burn not inwardly as well as outwardly, as well upwards towards God, as downwards towards the world; if it inflame not our charity as well as incense our piety; if the heat of it be cooled by age, or slacked by opposition, or extinguished even by floods of bloody persecution, it is no true Vestal fire, nor such as becometh God's altar: for that might never, this did never go out; sincerity itself is not so opposite to hypocrisy, as zeal. Sincerity without zeal is a true, but a cold and faint-hearted, zeal is an eager, fierce, hot, and courageous enemy of all hypocrites, whom she brandeth with an eternal note of infamy. But because all fires are in a manner alike to the eye, how should we know holy fire from profane, heavenly from earthly, that is, zeal from enraged hypocrisy; pretending with Jehu, that he is zealous for the Lord of hosts? I answer, as a precious Diamond is valued, by three things: 1 Inward lustre: 2 Number of characts: 3 Solidity of substance. and thereby is distinguished both from counterfeit gems, and those that are of less value: so true zeal is distinguished from hypocritical by 1 Sincerity, 2 Integrity, 3 Constancy: all which notes are discernible in holy * Psal. 119.2. David's zeal. 1 Sincerity; I have loved thy testimonies with my heart, ver. 6. yea my whole heart. 2 Integrity; I have had respect unto all thy commandments: ver. 34. all false ways I abhor. 3 Constancy; I have kept thy laws unto the end. ver. 44. When the face and hands and outward parts burn, as in a fever, the heart is so cold that it quaketh and shivereth: so it is with the hypocrite, his tongue always, and his hands too sometimes burn, x Persius' satire. — Sed pone in pectore dextram Nil calet.— If you could put your hand into his bowels, you should find his heart like Nabals, as cold as a stone. True zeal if it be transported, it is in private devotion to God (si insanimus Deo insanimus) in outward carriage towards men it proceeds resolutely indeed and undauntedly, but yet deliberately and discreetly; it burneth within most ardently, it scarce ever flameth or sparkleth outwardly; like those baths in the Pythecusian Lands, whereof y Balnea in Pythecusiis insulis fervent supra modum calore, & vi igneâ, nec tamen flammam emittunt. Vide Aristot. mirabilium auscult. Aristotle writeth, that they are hot above measure, and of a fiery nature, yet send forth no flame. Secondly, as insincerity descries the hypocrite, so also want of integrity. Take the hypocrite that maketh the fairest offer to zeal, though he outstrip some it may be in some works of piety, and duties of the first Table, you shall take him tardy in most acts of charity, and duties of the second Table. Peradventure he will slay smaller sins with the sword of the Spirit, like the meanest of the Amalekites, but he will spare Agag and the principal, his gainful sins of simony, sacrilege, usury, and oppression; he is never — Totus tears atque rotundas. Go he as upright as he can you shall perceive him to limp and halt with God, or man, or both. If the point of controversy in the Church no way touch his freehold, he takes it no more to heart than z Act. 18.17. Gallio did the uproar about Saint Paul's preaching; then difference about articles of faith, are but contentions about words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but if it rubbe upon his profit or credit with his own faction, than he never leaveth crying out, great is a Act. 19.28. Diana of the Ephesians. You may find an hypocrite zealous against Idolatry, but you shall find him very moderate against sacrilege: if he have a month's mind to Rome he will stickle for the authority of the Church; but the scripture is very cheap to him, he will deliver prayers by tale to God, the blessed Virgin and Saints: but for Sermons, he holds it a kind of merit to hear few of those of his own sect, and none of any other. On the contrary, if he hath been brought up at the feet of Cartwright or Brown, than he is all for Scriptures, and nothing at all for the Church; all for preaching, and nothing for prayer, unless it be an abortive issue of hi● own brain, an extemporary, indigested, incomposed, inconsequent ejaculation, in which he is never out because he is never in. As for the premeditated, penned, advised, and sanctified form of Service appointed by the Church, it is to him like the white of an egg that hath no taste in it. But the most certain and infallible character of an hypocrite and his zeal, is the soon cooling and abating thereof, and in the end evaporating into air; like a blazing star he glareth for a time, but in a short space plays least in sight; like fireworks of dank powder, he never leaves shooting off on these and the like watchtowers whilst his matter lasteth, but when that is spent goeth out in a fume or stench. True beauty beareth off all weathers, but paint is washed off with a shower, or discovered by the fire. Saint Basil's emblem was columna ignea, a fiery pillar; fiery, there's his zeal; a pillar, there's his constancy. I doubt whether nature can present such a stone as the name Asbestus in the original signifieth, that is, a stone of fire that nothing can extinguish: but I am sure grace can, and that is this jewel of zeal I have been so long in describing; for it burneth always in the heart and can never be quenched. I would be loath to be thought to go about to quench the smoking flax, or discourage any man in whom there is a spark of this fire covered with ashes; yet I should deceive them, or suffer them to be misled with an ignis fatuus, if I should not tell them that if this their zeal like a lamp or candle arise not up in the socket, and make the greatest blaze at the last, it is no true zeal. b Nat. hist. l. 37. c. 10. Chrysolampis pallidi coloris est interdiu, nocte ignei. l. 2. c. 103. Fons solis circa meridiem maximè frigidus est, ad noctis medium fervore infestatur. Pliny writeth that the Chrysolamp is of a pale colour in the day, but of a fiery in the night: and in like manner he reporteth of the fountain of the sun, springing in the country of the Troglodytes, that at midday it is extreme cold, but extreme hot at midnight; and Solinus the like of a Well by Debris. I wish I did not see in these fountains, or the colour of the Chrysolampis, the picture of our nations zeal. In the dark of ignorance, or midnight of Popery was not our zeal for God's truth exceeding hot and fiery? but now in the sunshine of the Gospel is it not of a cool temper, like fons solis, the fountain of the sun, and of a pale colour like the Chrysolamp in the day? c Solin. c. 32. Apud Debrim oppidum Garamantum fons est qui die friget, nocte fervet, friget calore, calet frigore. There was a time when like the Galatians the people of this City and Kingdom would have plucked out their very eyes for the Ministers of the Gospel, and have chosen rather to have lost the lights of their body than of their soul: but now many care not how little they see us upon these or the like watchtowers. May not God complain of our zeal as he did of the righteousness of Ephraim, that it is like the d Hos. 6.4. morning dew, when the sun groweth hot not a drop to be seen on the grass? It was the reproach of our neighbour nation, Primus impetus plus quam virorum, secundus minor quam foeminarum. That in their first assault they were more than men, in the second less than women. I pray God we justify them not in our fight against sin and Satan, and conflicts with temptation, in which we are not so valiant at the first as we are cowardly at the last. May we not daily observe many, who at their first entry into the ministry are so zealous, so frequent, so diligent in their preaching, that a man durst engage himself deeply for them, that they would prove true e Vide vit. Juell praefix. oper. Juels, die standing in the Pulpit: and yet shortly after, great preferments coming upon them, they verify that Proverb, leves curae loquuntur, ingentes stupent? Have we not Guardians of our Churches, that in their first year present more abuses than a zealous Nehemiah can reform in seven; yet afterwards when they are made of the Cabin-Councell, and become leaders in our Vestries, and have learned that Demosthenes received a greater reward for silence than Aeschines for speaking, they erect a Court of Faculties in their own breast, and dispense with themselves for perjury: videntes vident & non discernunt, & audientes audiunt & non intelligunt; in seeing they see scores, nay hundreds receiving the Communion standing, or sitting at their best ease: they see, especially in the suburbs, not only on other holy-days, but also on the Lordsday, Alehouses and Taverns full, and Churches empty: in the City seeing they see but will not discern many a reverend Paul, and hopeful Timothy forsaken of the better part of their auditory, who run a gadding after some new schismatical Lecturer, whose name is up; who resembleth our late and new found Wells, that work wonders for a Summer, and multitudes of people flock to them, but afterwards all their virtue is gone? As in seeing they see these things and discern them not, so in hearing they hear and understand not: they hear old heresy new varnished, refined popery, yea sometimes direct and gross, and yet they either do not, or will not understand it: they hear Popish Priests and Jesuits at their next door mumbling Masses, and yet understand it not: they hear in the Pulpit our reverend Prelates, most worthy double honour, our zealous Nehemiahs', our Christian Courts, our sacred Canons, our decent Ceremonies jeered at or sighed against in a pang of Amsterdamian zeal, and yet they understand it not. What should I speak of the people in general, who when a Chrysostome first openeth his golden mouth amongst them, throng and crowd at the Church doors, and not only fill all the seats, but climb into the windows, and hang upon iron bars, and contribute so freely to his maintenance, that they need to be restrained by law, as the Israelites were in Moses time; but after a year or two they follow f Eras. adag. Mandrabulus his steps, who finding great treasure, as he conceived, by direction of Juno of Samos, offered to her the first year a Statue of gold, the next year of silver, the third year of brass? So at the first they offer gold in abundance, afterwards they turn their gold into silver, and then their silver into brass tokens, and last of all these into air. As a temporary faith justifieth us not before God, so neither temporary charity before men; true zeal is not a flash, or a blaze, but a lasting fire that burneth always: it is good, saith Saint g Gal. 4.18. Paul, to be zealous in a good matter always. By the marks I have now set upon the hypocrite, you may descry him, and sever him from a zealous Christian: & by those which follow in the definition of zeal, Enflaming all the desires and affections in the true worship of the true God, the holy fire of the sanctuary is distinguished from all such strange fire as our Nadabs' and Abihu's, superstitious, idolatrous, seditious, or presumptuous zealots offer. 1 The lay Papist is a kind of zealot; for his zeal eats up his time and his estate too: yet he is not zealous, because his zeal is not employed and exercised in the true worship of God, according to his word, but according to man's will and invention; viz. in praying to Saints, in worshipping images, in suffrages for the dead, in seeing Masses, and adoring the host, and telling out a fet number of Pater-nosters, and Ave-maries' upon hallowed beads, in making superstitious vows, and going in pilgrimage, and abstaining from certain meats, and wearing haircloth, and whipping themselves, and creeping on all four to a crucifix, and the like: of all which we demand as God doth of the Jews by the Prophet Esay, h Isa. 1.12. Who hath required these things at your hands? Who required these things? 2 The idolatrous heathen is a kind of zealot: for he is not content to offer beasts only to God, with the Jew, but men also to their gods. For in some places they sacrifice their children, as among the Moabites: in others their fathers, as among the Triballi: elsewhere their princes or priests, as among the Indians: and in some countries themselves, as among the Americans: yet for all this their throwing themselves into, or causing others to pass through the fire to their Moloch, or Saturn, or Abaddon, they are not to be accounted zealously affected in religion, because what they do in this kind, is not done by God's commandment, nor intended to his honour; but in obedience, and to the honour of an Idol, or Devil, whom they worship in stead of the true God. 3 The Jesuit, or Jesuited Romanist is a kind of zealot: for he will compass sea and land to make a proselyte, he will stick at nothing for the advantage of the catholic cause, no not the sticking or stabbing of Kings and Princes: his zeal is so hot, that it will kindle a fire to blow up whole Parliaments for an Holocaust to the Roman Moloch; yet is he not zealous, because he is hot and fervent, not for Christ, but for Antichrist; and he useth not sanctified, but execrable and damnable means to promote the catholic cause (as he termeth it) and enlarge the territories of the Man of sin. The last condition of true zeal is, that it keep within the walk of men's special calling, which they who confound, for the most part bring confusion upon themselves, as did King Uzziah, who would be thought out of zeal to burn incense unto the Lord; but because he took upon him to do that which i 2 Chron. 26.18. appertained not to him, but to the Priests of the Lord the sons of Aaron, that were consecrated thereunto, his incense stanke in the nostrils of God, ver. 19 and himself also: for a leprosy rose up in his forehead before the Priests in the house of the Lord, from beside the incense altar; and Azariah the chief Priest thrust him out of the Temple, ver. 20. yea himself hasted also to go out, because the Lord had smitten him. Nothing is more necessary or useful than fire, if it be kept within the furnace, oven, or tunnel of the chimney, yea or within the barrel of the piece, and from thence orderly issue out; but nothing so dangerous if it be not contained within the hearth, or break out of itself, and fly abroad: so nothing is more commendable or profitable than well guided, nothing more incommodious and perilous than exorbitant zeal; when the Prince meddleth with the censer, or the Priest with the sceptre: when private men take the sword out of the Magistrates hand, or the Magistrate mis-applyeth the public sword of justice to revenge his private wrongs. Thus have I at length defined zeal, and confined it within the limits of every man's lawful and special calling. Which limits shall be the bounds of my speech and your attention at this present. The best k Plin. not hist. l. 12. c. ult. Optimum quod est odoratissimum è semine, ac maximum & ponderosissimum, mo●dens in gustu est, fervensque in ore balsamum and most sovereign, is that which is biting in the taste, and burning in the mouth: such have been the observations upon this text, biting in the taste, and hot in the mouth. God grant that like true balsamum they may prove a savour of life unto life to all that have heard me this day. I am come with our Saviour's Commission, to put fire among you; and what is my desire, but that forthwith it be kindled, to purge out all your dross, to purify the sons of Levi like l Mal. 3.2. silver, to burn up all hay and stubble built upon the foundation of our most holy faith, and lastly, to consume all our spiritual sacrifices? But non opis est nostrae, non opus est nostrum; alas it is not my breath will do it, it must be the blast of God's holy Spirit, that can first kindle, and after keep this sacred fire in the hearth of our hearts. To him therefore who descended in the m Act. 2.3. similitude of fiery cloven tongues, let us lift up our hearts, hands, and voices, beseeching him to tind and preserve this spiritual fire in our 1 Hearts, 2 Ears, 3 Tongues, 4 Hands; that we may be zealously affected to Godward, in meditating on him, in hearing from him, in praying to him, in doing and suffering for him. To knit up all in a word, His grace make us sincerely, entirely, discreetly, and constantly zealous, 1 Of his gifts, 2 In his service, 3 For his honour: to whom be ascribed all honour, glory, etc. THE SEASONING OF ALL SPIRITUAL SACRIFICES: OR The Salters Text. A Sermon preached before the Company of the Salters at S. Mary's Church in Bread-street. THE FIFTEENTH SERMON. MARK 9.49. For every one shall be salted with fire, and every sacrifice shall be salted with salt. Right Honourable, Right Worshipful, etc. THat I may not entertain your religious attention with a cold or unseasonable discourse, I have made choice of a text, wherein I find both fire and salt; fire to heat it, and salt to season it. And if any parcel of Scripture may be appropriated to any of the Worshipful Societies or Companies of this Honourable City, certainly you may challenge a peculiar interest in this. For here is both salt and salting (from whence you take your name) both of men & sacrifices. The best of all creatures on earth are men, and the best of all gifts of men are sacrifices, & both are made savoury and acceptable to God by seasoning; they with fire, these with salt. In relation to the former, me thinks as Christ said to Andrew and Peter, a Matth. 4.19. Fellow me & I will make you fishers of men; so I hear the holy spirit say to me, Observe this text well and apply it, and I will make thee a salter of men; for every man must be salted with fire, and, as it followeth, Every sacrifice must be salted with salt. b Leu. 2.13. Every oblation of the meat offering shalt thou season with salt, neither shalt thou suffer the covenant of thy God to be lacking from thy meat offering. With all thine offerings thou shalt offer salt, saith Moses from God: Every sacrifice shall be salted with salt, saith Christ from Moses; whose drift in this place is somewhat obscure, because the sense is covered under the veil of an Allegory, which we cannot draw without looking up higher into the chapter, and touching upon the precedent verses. Wherein our Lord threatneth unquenchable fire, and an immortal worm to all that for want of the fire of zeal grow cold in religion; and for lack of the salt of grace putrefy in their sins. If, saith he, that person or thing that causes thee to offend, either in want of courage for God, or of zeal and Christian resolution against thy bosom sins and natural corruptions, be as dear to thee as thine eye, or as necessary as thy right hand, part with them thou must; if it be an eye, pluck it out; if an hand, cut it off, and cast it away from thee; better see thyself in heaven with one eye, than to see thyself in hell with both; better hop into life with one leg, than run to eternal death with both; better without a right hand to be set with the sheep at God's right hand, than having a right hand to be set at God's left hand, and afterwards with both thine hands be bound to be cast into hell fire, c ver. 44.46.48. where the worm never dyeth, and the fire is not quenched, and again, and a third time, where the worm never dyeth, and the fire is not quenched. At the mention whereof, it being the burden of his doleful Sonnet, our Saviour perceiving the ears of his auditors to tingle, in the words of my text he yields a reason of that his so smart and biting admonition, saying, For every one shall be salted, etc. and withal he showeth them a means to escape that unquenchable fire which they so much dreaded, and to kill the immortal worm which even now began to bite them. The means to escape the one, is to be salted here with fire; and the means to kill the other, is to be salted here with salt; for salt preserveth from that putrefaction which breedeth that worm. He who now is salted with the fire of zeal, or heartburning sorrow for his sins, shall never hereafter be salted with the fire of hell: this fire will keep out that, as d Ovid. Met. l. 2. Saevis compescuit ignibus ignes. Jupiter's fire drove out Phaeton's: and he who macerateth here his fleshly members with the salt of God's uncorrupt word, and the cleansing grace of his spirit, shall never putrefy in his sins, nor feel the torment of the never dying worm. The Philosophers make three partitions, as it were, in the soul of man: the first they call the reasonable, or seat of judgement; the second, the irascible, or seat of affections; the third, the concupiscible, or the seat of desires and lusts. In the reasonable part they who knew nothing of the fall of man, and original corruption, find little amiss; but in the concupiscible they note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, something like superfluous moisture inclining to luxury; in the irascible, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, something like cold or rawness inclining to fear: behold in my text a remedy for both; fire for the one, and salt for the other. And that we may not lose a spark of this holy fire, or a grain of this salt so sovereign, let us in a more exact division observe, 1 Two kinds of seasoning: 1 With fire: 2 With salt. 2 Two sorts of things to be seasoned: 1 Men without limitation, Every: 2 Sacrifices without exception, All. God e Gen. 4.4. had respect unto Abel and his sacrifice; first to Abel, and then to his offering: he accepteth not the man for his sacrifice, but the sacrifice for the man's sake. First therefore of men and their salting with fire; and after of sacrifices and their salting with salt. Every one shall be salted with fire. Saint f Hieron. in hunc locum. Mire dictum est, etc. ille verè victima domini est, qui corpus & animam a vitus emundando, Deo per amorem consecratur, nec sale aspergitur, sed igne consumitur, quando non peccati tantum contagio pellitur, sed & praesentis vitae delectatio tollitur, & futurae conversationi totam ment suspiratur. Jerome was much taken with this speech of our Saviour: it is, saith he, an admirable saying; That which is seasoned with salt is preserved from corruption of vermin; that which is salted with fire loseth some of the substance; with both the sacrifices of the old Law were seasoned: such a sacrifice in the Gospel is he, who cleansing his body and soul from vice, by love consecrateth himself to God; who than it not only sprinkled with salt, but also consumed with fire, when not only the contagion of sin is driven away, but also all delight of this present life is taken away; and we sigh with our whole soul after our future conversation, which shall be with God and his Angels in heaven. It is news to hear of salting of men, especially with fire: an uncouth expression, yet used by our Saviour to strike a deeper impression into the minds of his hearers: and verily the Metaphor is not so hard and strained, as the duty required is harsh and difficult to our nature. It went much against flesh and blood to hear of plucking out an eye, or cutting off an hand or foot, yet that is nothing in comparison to salting with fire: salt draweth out the corrupt blood, and superfluous moisture out of flesh, but fire taketh away much of the substance thereof, if not all. For the fattest and best parts of all sacrifices were devoured by the flame, of such things as were offered to God by fire. If such a salting be requisite, we must then not only part with an eye, or a hand, or a foot, but even with heart, and head, and whole body to be burned for the testimony of the Gospel; if so the case stand that either we must leave our body behind us, or we leave Christ. Such a salting is here prescribed by our high Priest, as draweth out not only corrupt moisture, but consumeth much of the flesh also, yea sometimes all; (that is) not only bereaveth us of superfluous vanities, and sinful pleasures, but even of our chief comforts of life itself, our friends, our estates, our honours, yea sometimes our very bodies. So hot is this fire, so quick is this salt. Those that are redeemed by Christ's blood, must think nothing too dear for him who paid so dear for them: rather than forfeit their faith, and renounce the truth, they must willingly lay all at stake for his sake, who pawned not only his humane body and soul, but after a sort his divine person also, to satisfy the justice of God for us. Every one. How fare this Every one extends, and what this salting with fire signifieth, the best Interpreters, ancient and latter, are not fully agreed. Some restrain every one to the reprobate only, and by fire understand hellfire: others to the elect only, and by fire understand the fire of God's spirit, or grace, burning out, as it were, and consuming our natural corruptions. They who stand for the former interpretation, conceive that Christ in these words yields a reason why he said that hellfire shall never be quenched; Ver. 48. for every one (that is say they) of the damned in hell shall be salted with that fire; the fire shall be to their bodies as salt is to flesh, which keepeth it from putrefying. O cruel mercy of hellish flames: O saving destruction: O preservation worse than perdition: O fire eternally devouring, and yet preserving its own fuel: O punishment bringing continual torments to the damned, and continuing their bodies and souls in it! It is worse than death to be kept alive to eternal pains: it is worse than perdition to be saved for ever in these flames, to be ever scorched and never consumed, that is, to be ever dying and never dye. Here, as Saint g Aug. de civet. Dei, l 13. c. 11. Ibi non erunt homines ante mortem, neque post mortem, sed semper in morte, atque per hoc nunquam viventes, nunquam mortui, sed sine fine morientes. Austin acutely observeth, we can never be said properly dying, but either alive or dead; for to the moment of giving up the ghost, we are alive, and after that dead; whereas on the contrary, the damned in hell can never be said to be alive or dead, but continually dying: not dead, because they have most quick sense of pain; not alive, because they are in the pangs of the second death. O miserable life where life is continually dying; O more miserable death where death is eternally living! Yea, but shall all be salted with this fire, the fire of hell? God forbidden. Doth Christ say of this salt, not of the earth but of hell, that it is good? (ver. 50.) is this the meaning of his exhortation, have salt in you; that is, procure the salt of hell fire to keep you alive in the torments of eternal death, to preserve you to everlasting perdition? By no means. h In hunc locum. Maldonat therefore and Barradius, and all that are for this first interpretation are justly to be blamed, because they had an eye to the antecedents, but not to the consequents of my text. On the other side, those who adhere to the second interpretation are not free from just exception, because they had an eye to the consequents, and not to the antecedents. For we ought to give such an interpretation of these words as may hold good correspondence both with the antecedents and consequents, and either give light to both, or receive it from them. The elect, to whom these latter restrain the word All, have nothing to do with the unquenchable fire of hell, mentioned ver. 48. neither have the reprobate, to whom the former interpreters appropriate these words, any thing to do with the good salt, ver. 50. yet both have to do with some kind of salting, and with some kind of fire. For every one shall be salted one way or other, either here with the fire of the spirit seasoning our nature and preserving it from corruption; or hereafter with the fire of hell. There is no means to escape the never dying worm of an evil conscience, but by having salt in us, nor to prevent the unquenchable fire of hell, but by fire from heaven, I mean, heartburning sorrow for our sins: Dolour est medicina doloris. That we may not be hereafter salted with the fire of hell, we must be here salted with a threefold fire: of 1 The word: 2 The spirit: 3 Affliction, or persecution. First, with the fire of the word: the word is a fire; i Jer. 23.29. Is not my word like a fire, saith the Lord? It hath the three properties of fire: 1 To give light: 2 To burn: 3 To search. First, it giveth light; therefore Psal. 119. it is called a lantern to our steps, and a light to our paths. Secondly, it burneth, 1 In the ear: 2 In the mouth: 3 In the heart. First, in the ear: k 1 Sam. 3.11. Whosoever heareth my words, saith God, his ears shall tingle. Secondly it burneth in the mouth, l Jerem. 5.14. I will make my words fire in the mouth. Thirdly, it burneth in the heart, m Luk. 24.32. Did not our heart burn within us when he opened to us the scriptures? Lastly, it searcheth, pierceth, and tryeth like fire, The n Heb. 4.12. word of God is mighty in operation, and sharper than a two-edged sword, etc. Secondly, with the fire of the spirit; the spirit is a fire, o Act. 1.5. You shall be baptised with the holy Ghost and with fire. Water will wash out filthy spots and blots on the skin only; but fire is more powerful, it will burn out rotten flesh and corrupt matter under the skin. This fire of the holy Ghost enlighteneth the understanding with knowledge, inflameth the will and affections with the love of God, and zeal for his glory, and purgeth out all our drossy corruptions. Thirdly, with the fire of persecution and affliction. Persecution is called a p 1 Pet. 4.12. fiery trial; and all kind of afflictions and temptations, wherewith God's Saints are tried, in Saint Austin's judgement, are the fire whereof Saint Paul speaketh; q 1 Cor. 3.15. He shall be saved, as it were through fire. And of a truth, whatsoever the meaning of that text be, certain it is that the purest vessels of God's sanctuary, first in the Heathen, next in the Arrian, and last of all in the Antichristian persecution, have been purified and made glorious like gold tried in the fire. There is no torment can be devised by man or devil whereof experiments have not been made on the bodies of Christ's martyrs: yet the greater part of them, especially in these later times, have been offered to God by fire, as the Holocausts under the law. Bloody persecutors of God's Saints, set on fire with hell, of all torments most employed the fiery, because they are most dreadful to the eye of the beholders, most painful to the body of the sufferers, and they leave nothing of the burned martyr, save ashes, which sometimes the adversaries ma●ice outlasting the flames of fire, cast into the river. And many of God's servants in this land, as well as in other parts, in the memory of our fathers have been salted with this fire; call you it whether you please, either the fire of martyrdom, or martyrdom of fire. And howsoever this fire in the days of Queen Mary was quenched especially by the blood of the slain for the testimony of Jesus Christ, as the fire in the city of the r Liv. decad 3. l. 8 Bruson. facet. & exempl. l. 1. Astapani (as Livy observeth) when no water could lave it our, was extinguished with the blood of the citizens: yet we know not but that it may be kindled again, unless we blow out the coals of wrath against us with the breath of our prayers, or dead them with our tears. Admit that that fire should never be kindled again, yet God hath many other fires to salt us withal, burning fevers, fiery serpents, thunder and lightning, heartburning griefs and sorrows, loss of dearest friends, wrack of our estates, infamy, disgrace, vexations, oppressions, indignation at the prosperity of the wicked, terrors of conscience, and spiritual derelictions. And God grant that either by the fire of the Word, or of the Spirit, or seasonable afflictions, our fleshly corruptions may be so burned out in this life, that we be not salted hereafter with the fire of hell; which burneth, but lighteth not; scorcheth, but yet consumeth not; worketh without end both upon soul and body, yet maketh an end of neither. O that they who are frozen in their sins were sometimes singed and thawed with the consideration of this infernal and eternal fire! If they did but mind it, they could not but fear it; and if they feared it, they would in time seek means to escape it; and if they sought them in time, they might find them in my text. And so I pass from the salting of men with fire, to the seasoning of sacrifices with salt. Every sacrifice shall be salted with salt. There was nothing but t 2 King. 2.14. death and barrenness in the waters of Jericho till Elisha cast salt in the springs. In these water's Saint u Isidor. Pelus. ep. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isidore descryeth a type of our natural estate, wherein we were dead in sins, and barren of good works, till the true Elisha, Christ Jesus, cast salt in the springs, I mean, our hearts, whence are the issues of life. Salt hath three most known properties; 1 To powder: 2 To season: 3 To cleanse. It powdereth flesh, and keepeth it from putrefaction: it seasoneth meats and drinks: and it cleanseth wounds, fretting and eating out the corrupt matter in them. And answerable hereunto there are three effects of the word mixed with faith; 1 It powdereth the heart: 2 It seasoneth the speech: 3 It cleanseth the sores of wounded consciences. Material salt is not more necessary in our houses, than this spiritual salt in the house of God; for without it no taste of goodness, no relish of holiness, no sapour pleasing to God. In some sacrifices of the old law, flesh, in some wine, in some oil, in some meal; but in all and with all salt was offered. These sacrifices were not only shadows of the body, which was Christ's sacrifice on the cross; but also types of our spiritual sacrifices: the meat offerings of our alms deeds, whereby we feed the hungry; the drink offerings of our penitent tears; the peace offerings of our praise and thanksgiving; the heave offerings of our elevated desires and affections; the whole offering or holocaust of martyrdom for the testimony of the Gospel. And as the legal sacrifices were seasoned with salt, and consumed with fire; so all our spiritual sacrifices must be seasoned with the salt of discretion, and consumed with the fire of zeal. And because the zeal is in the man, and the discretion is seen in his offering, it is said, Every man shall be salted with fire, and every sacrifice shall be salted with salt. To begin with the holocaust, or whole burnt-offering. When a servant of Christ overcommeth the violence of fire by his faith, and remains as unmoved in the torment thereof, as the x Godwin in Archiep Cant. Cranmerus flammâ saeviente, erectis in coelum oculis, Domine suscipe spiritum meum exclamavit, & corpore tam immotus perstitit quam palus cui alligatus est. stake at which he is burnt: in this sacrifice salt is most necessary, I mean, the salt of spiritual wisdom and religious discretion. For a man must not offer himself to the merciless flames; but being adjudged to them, and by the secular arm brought to them, patiently and cheerfully suffer them, rather than deny the Lord that bought him. No man must seal the truth of the Gospel with his blood, unless he be called in as a witness, and required to depose: and then he must not only depose in a free profession of his faith, but also deposit his life for the further confirmation of his Christian profession. He that is called to suffer, must in the first place consider for what he suffereth; for all are not blessed that suffer, but those that y Mat. 5.10. suffer for righteousness. Blessed, indeed most blessed are they that are persecuted for righteousness sake; not those who are executed as malefactors, for murder, felony, blasphemy, schism, obstinacy or fancy. None dyeth a Martyr but he who dyeth for the faith by which the just liveth. If a Jew be scourged to death for the abrogated rites of the ceremonial law: or a Jesuited Papist hanged, drawn, and quartered, according to the penal statutes of this kingdom, for treason against the Prince, in the Pope's quarrel: or if an Anabaptist be burned to ashes for his fanatical and fantastical revelations; he dyeth the Popes, or his own Martyr, not Christ's. His suffering, as z Ep. 1. Si occisi extra ecclesiam fuerint, corona fidei non est, sed potius poena perfidiae. Cyprian the blessed Martyr determineth the point against all heretics, is, Poena perfidiae, non corona fidei, a punishment for his heresy or perfidiousness, not a crown of faith or a wreath of glory. Another sacrifice of the whole man, is when a devout Christian giveth up his members as servants unto righteousness, and his whole body as a living a Rom. 12.1. sacrifice unto God: in this likewise the salt of spiritual wisdom and discretion is most requisite. For we must so devote ourselves to the service of God, that we altogether forget not our duty to man: we must so follow the things that are above, that we neglect not our affairs below, quit not our calling on earth, much less in aspiring to angelical perfection, cast ourselves down beneath Heathens and Infidels, by casting away all care of provision for our b 1 Tim. 5.8. If any provide not for his own, and especially those of his house, or kindred, he hath denied the faith, and is worse than an Infidel. family. There was never any sect had a more plausible pretext for their heresy than the Euchites, who nothing but prayed continually: yet because they distinguished not between time and season, misunderstanding the precept of the Apostle, c 1 Thes. 5.17. pray continually; which requireth that we pray upon every occasion, and at all seasons, that is, fit hours for prayer, not simply, at all times which are allotted us by God for d Eccl. 3.1. every purpose under heaven; but especially because they jusled out all other duties of piety and Christian charity for it, they were themselves by the ancient Fathers driven out of the Church, and deservedly excommunicated, who e Epiph haeres. Massal & Euchi●. & Aug. de haeres. ad quod vult Deum. communicated nothing to the public, but were all for their private devotion. Undoubtedly, as when the fattest and best of the sacrifice was consumed, the Priests might take the rest for their use; so after we have given God the flower and best of our time, the rest we may, nay we must employ in the works of our special calling for our own and others behoof. Next to the sacrifice of the whole man is the sacrifice of the hidden man, of the heart, I mean, f Psal. 51.17. a broken spirit, and contrite heart. In this sacrifice the salt of discretion is as necessary as in the former. For even godly sorrow must not exceed, the rivers of Paradise must be kept within their banks. A man may prick his heart for his sin, nay wound it, but he must not kill it. He may dive deep into the waters of Mara, but not stay so long under the water till he be drowned. He that hath grievously wronged God's justice by presumption, let him take heed that he do not more wrong his mercy by desperation: his sins can be but finite, but God's mercy, and Christ's merits are infinite. There remains yet two other sacrifices, the sacrifice of the tongue, and the sacrifice of the hand, Prayer, and Almsdeeds: Prayers are termed g Hos. 14.2. Render the calves of your lips. Vituli labiorum, the Calves of the lips; and Almsdeeds are graced with the title of h Heb. 13.16. To do good and communicate forget not, for with such scarifices God is well pleased. sacrifices by the Apostle; and Saint Austin yields a good reason for it; because God accepteth these pro sacrificiis, or prae sacrificiis, for, or before all sacrifices. With both these salt must be offered, the salt of discretion with the one, and of admonition with the other: spiritual wisdom must guide both the lifting up of our hands to God, and the stretching them out to our brethren. First for prayer. No unsavoury prayers proceeding from a corrupt heart are pleasing to God; no words sound well in his ears but such as are consonant to his word, and minister grace to the hearers. Let my i Psal. 141.2. prayer, saith the Psalmist, be directed to thee as incense; prayer must be directed, not suddenly thrown up, as it were at all adventures. Wisdom and intention must direct it, not to Saints and Angels, but to God. As it must be directed, and that to God; so in the third place it must be directed as incense from a burning censer, that is, a zealous heart; or, to use the phrase of my text, it must be seasoned with salt, the salt of discretion, and salted with fire, the fire of zeal. Is this to pray & praise God, to draw near to him with our lips, when our hearts are fare from him? to lift up our eyes and hands to heaven when our minds are on earthly things? is this to pray unto, or praise God, to vent out our unhallowed desires and indigested thoughts in broken words, without any premeditation, order, or connexion? No surely, this is not to offer to God Vitulos labiorum, the calves of our lips, but labia vitulorum, the lips of calves. You hear how needful salt is in the sacrifice of the tongue: as necessary it is in the sacrifice of the hands. k Psal. 41.1. Blessed is he, saith the Kingly Prophet, qui intelligit super egenum, who considereth the poor and needy; that is, first taketh notice of their condition and quality, and accordingly relieveth them, lest otherwise he contribute to idleness, and not to necessity. Some want work to their will, others will to work: some are impotent indeed, others are counterfeit: to the one a gift is an almsdeed, to the other the best alms is to give them a sharp admonition, or send them with their errand to the House of correction. The Philosopher might say when he bestowed an alms upon a lewd rogue, l Plutarch. apoph. Non homini dedised humanitati, Not to the man but to manhood; not to his person, but to his nature; not to his ill conditions, but to his miserable condition: but he that feareth God must take heed that he cast not seed upon accursed earth, lest it bring forth the fruits of Gomorrha; or it prove like the seed sown by m Ovid. Met l. 3. Vipereos' dentes populi incrementa futuri, etc. Crescitque seges clypeata virorum. Cadmus, whence grew up on the sudden armed men, I mean an army of sturdy beggars, armed against us in the highways. He must make a conscience both what he giveth, and out of what, and in what manner, and to what end. First, what; he must not give the children's bread to dogs: secondly, out of what; he must not give to God of that which he hath stolen from man, or got by any indirect courses, for this were to make God accessary to his stolen goods: thirdly, in what manner; manu serendum, non corbe, he must cast seed out thriftily by the hand, not carelessly throw it out of the basket; he must so draw out that the spring of bounty be not exhausted: fourthly, to what end; to glorify God, not to receive praise from men; to relieve want, not to maintain vice. Though his left hand must not know what his right hand doth, yet his right eye must know and direct his right hand to pour the oil into the wounds of the Samaritane, and not to spill it upon the sound flesh. As eyesalve laid to the foot profiteth not at all; and a plaster or poultess made for the feet, if it be applied to the eye endangereth the sight: so bounty misplaced doth more hurt than good, benefacta malè locata, malefacta arbitror. The application. I wish it were so in the ministering physic for the soul, as it is in the physic for the body, where the Physician prescribeth, and the Apothecary ministereth: the Physician maketh, or appointeth the making of the salve, and leaves it to the Apothecary to apply it. For of all texts this needs most warily to be applied, because there is in it both fire and salt; and fire if it be laid close will scorch, and salt if it be rubbed into a wound will make it smart. Howbeit the best is, that rule in corporal physic holdeth also in this; Nulla medicamenta tam faciunt dolorem quam quae sunt salutaria, The more bitter the potion for the most part the more effectual; and the more smarting the plaster the more wholesome. To apply therefore in a word. In the setting forth of any banquet or service, fire and salt must be at hand; fire to dress the meat, and salt to season it. Likewise in the sacrifices of the old law neither fire nor salt could be wanting; salt to prepare the sacrifices for the altar, and fire to consume them upon it. Neither can there be any spiritual sacrifice, or evangelical service acceptable unto God, without the fire of zeal, and salt of discretion. Zealous discretion, and discreet zeal is a rare composition, not of art but of grace, which maketh both our persons and our offering agreeable unto God. No cold service, nor unsavoury dish is for his taste: without heat of zeal the sacrifice we offer is the sacrifice of dead men; and without salt of discretion the sacrifice we offer is a sacrifice of fools. Profaneness and worldliness cold in the true worship of God, offereth a dead sacrifice; and idolatry and superstition hot in the false worship, offereth a foolish sacrifice; religion in the middle, being zealous in the true service of a God, offereth a holy, living, and reasonable sacrifice unto him; by zealous discretion pleasing God; and by discreet zeal men. Some offer unto God fire, but want salt, they are zealous without discretion: some have salt, but want fire, they are discreet but without zeal. The Papists have fire, fervent zeal, but they want salt, direction from God's word, and judgement to discern between reasonable service and will-worship; and for want of this salt their devotions are tainted with much superstition. The conformable Protestant hath store of salt, wholesome directions from God's word to season his spiritual sacrifices, but doth he not want fire? is he as zealous for Christ as the other is for Anti-christ? doth he contribute as freely to the pure worship of God, as the other doth to the garish service of the Mass? are his eyes as often fixed on Christ in heaven, as the others are on his crucifix? doth he keep the Lords day as strictly as the other doth our Ladies, and other Saints? Although the Papist hath no command for hallowing any day to Saints, especially such as we find in the Roman Calendar: we have both the command of God, and the injunctions of the Church to devote this day n Homily of the time and place of prayer. wholly to the service of God; yet how many Clients on this day besiege your doors, when you and we all should be Clients only unto God? Should God deal so with us in our portion of time on the weekdays, as we deal with him in his; should he restrain the light of the sun, and take away so many hours from every day in the week, as we defaulk from his service on this day, what darkness, what outcries, what horror, what confusion would be in all the world? When o Xen Cyr. paed. l. 2. Cyrus was young, Sacas was appointed by his Grandfather to be his moderator, both in his diet, recreations, and all expense of time; but when he grew riper in years he became a Sacas to himself, and took not so much liberty as Sacas would have given him. Where the law seemeth too lax, there every man ought to be a Sacas to himself, and for the health of his soul forbear something that is permitted to the recreation of his body. Again, those who are of the stricter and preciser sort have fire in their invectives against Popery, in their reproof of sin, and their voluntary and extemporary devotions; but they want many a grain of salt, and therefore offer often times, with Nadab and Abihu, strange fire upon God's altar: they distinguish not between Episcopal Hierarchy and Papal tyranny; superstitious rites and comely ceremonies; decent ornaments and meretricious painting of Christ's spouse. They are always Boanerges, and seldom or never Barnabasses; always Sons of thunder, and seldom or never Sons of consolation. And when they are Sons of thunder, and cast forth their lightning, it is not like the lightning whereof p Plin. nat. hist. c. 51. l. 2. Martia gravida icta partu exanimato vixit. Pliny writeth, which killed Martia's child in her womb, but hurt not her at all; that is, destroy sin in the conscience, but no way hurt the person in his reputation: but contrariwise, they blast the person, but kill not the sin. Their prayers are all fiery indeed, burning with zeal, and therein commendable; but for want of salt of discretion they make all things fuel for this sacred fire; like fire their devotion keeps within no bounds. As the ringing, so the praying now adays in request is all upon the changes, the round of a set form is utterly despised; and as ringers in the changes, so these in their extemporary orisons, go up and down, backward and forward, are often at a stand, use vain q Mat. 6.7. repetitions prohibited by our Saviour, and by clashing phrases, as the Apostle speaketh, make r 1 Tim. 1.6. vain janglings. Suffer, I beseech you, yet one word of exhortation, it shall be but a Monosyllable, shall: we live in a most t Juven. sat. 1. Et quando uberior vitiorum copia! quando major avaritiae patuit sinus, &c Nil erit ulterius quod nostris moribus addat Posteritas. corrupt age, and therefore never more need of salt than now, Et vos est is sal, you are the salt of the commonwealth, as we of the Church, si shall infatuatus fuerit, if the salt grow unsavoury through the corruption of heresy, bribery, simony, or vicious living, quo salietur? wherewith shall it be seasoned? I hope it is not so, I pray God it be never so, but that we may be always like pure and wholesome salt, preserving ourselves and others from corruption. The good will of him who appeared in the fiery bush, salt our persons with the fire of the Word, Spirit, and seasonable Afflictions, and season our sacrifices with the salt of faith and discretion, that God may have always respect to us and our sacrifice for the merits of Christ's infinite sacrifice offered on the Altar of the Cross. To whom, etc. THE SPIRITUAL BETHESDA. A Sermon preached at a Christening in Lambeth Church, the Lord Archbishop of Canterbury, and the Lord Duke of Buckingham being Godfathers', October 29. Anno Dom. 1619. THE SIXTEENTH SERMON. MARK 1.9. And it came to pass in those days that Jesus came from Nazareth of Galilee, and was baptised of John in Jordan. BEing to treat of a subject agreeable to the occasion of our present meeting, I have made choice of this Scripture, representing unto us the baptism and (if I may so speak) the christening of Christ himself. 1 Because the baptism of Christ here related by the Evangelist cleansed the holy Font, and sanctified the river Jordan, and other waters, to the spiritual ablution of the soul, and fetching out of stains and spots out of the conscience, not by the infusion of any supernatural quality into the water, but by annexing a gracious promise to the religious use of the element, according to his ordinance. For to this end especially (as Saint a Aug. Ser. de temp 30. Non ut sibi munditiem acquireret, sed ut nobis fluenta purgaret. Austin observeth) our Saviour would be baptised, To sanctify the Font in himself, not to cleanse himself in the Font. In which respect we may rightly term Christ his baptism, baptisma baptismatis, the christening of baptism itself, in as much as our Lord by the descending into the water, raised it above its own pitch, and of a corporal Bath made it a spiritual Laver, of an earthly Element an heavenly Sacrament; and this I take to be the riches which that holy Father saith Christ put into the river Jordan, in like manner as the Geographers report, that the Indians yearly throw in a great mass of gold and silver into the river Ganges. Christ's body, saith he, b Aug. ser. 1. de Epiph. Attactu corpora tinguntur, & fluenta ditantur, vitalemque gratiam non corpus ex flumine, sed flumen mutuatur ex corpore. was washed, and the stream thereby was enriched; the body received not virtue from the water, but the water from his body. 2 Because Christ was not baptised for himself, but for us, to wash away that filth and corruption which we draw from the loins of our parents. As the cause of his baptism was in us, so the effect was for us; he was baptised corporally in his natural body, that we might be baptised spiritually in his mystical. As for himself, his immaculate conception preserved him from original corruption; and therefore the remedy of baptism, to him in respect of himself, was needless, on whom the disease neither had nor could fasten: but as for us he had been before circumcised, so for us was he now baptised, who believe and are baptised in his name. So c Joh. 17.19. For their sakes I sanctify myself, that they might be truly sanctified, neither pray I for these alone, but for them also which shall believe on me through their word. himself testifieth. As our superfluities were pared off with his knife in circumcision, so our spots were washed away with water in baptism: by his baptism of water we are cleansed from original, and by his baptism of blood in the garden and on the cross, from all our actual sin. When he went down into the river, he carried our old man with him, and drowned him there in Jordan. To which point Saint d Amb. in Luk. Unus mersit, sed lavit omnes, unus descendit ut ascenderemus omnes, unus omnium peccata suscepit, ut in illo omnium peccata morerentur. Ambrose speaketh as fully as elegantly; One dived into the water, but he washed all; one descended that we might all ascend; one took upon him the sins of all, that he might destroy the sins of all in himself. 3 Because Christ's baptism was the perfect sampler and pattern of ours. For as Christ was washed with water, so is a Christian. As when Christ was baptised the e Mat. 3.16.17. three persons in the Trinity manifested themselves, the Father by a voice from heaven, the Son by the water, the holy Ghost by the dove; so likewise in our baptism the three persons are expressly mentioned, In the name of the Father, etc. Lastly, as at Christ's baptism the heavens were opened, and the holy Spirit descended on our Saviour in the similitude of a dove, so at the christening of the children of the faithful, who are innocent like doves, the heavens are opened, and the grace of the holy Spirit descendeth upon them: and after this their new birth by Water and the Spirit, God acknowledgeth them for his Sons. Thus fare you hear a perfect concord between Christ's baptism and ours: but in one circumstance, which I am now to touch upon, there seemeth a discord: for Christ was baptised in his perfect age, we in our infancy or nonage. In those days, saith my f Luk. 3.1. Evangelist, about the beginning of John's baptism, which was in the fifteenth year of the reign of Tiberius Caesar, vers. 23. when Jesus himself began to be about thirty years of age. At which circumstance of time the Anabaptists greedily catch, as men that are in danger of drowning lay hold on flags, and rotten stakes by the bank side that are not able to support them. For though Christ were not baptised till he came to his perfect age, it doth not thence ensue that we ought 〈…〉 our baptism so long, or that if we were christened in our infancy, we ought to be baptised again in our perfect age, when we can give a good account of the hope that is in us, after the manner of the Anabaptists. For neither was Christ rebaptised, neither is Christ's case and ours alike. Not therefore to lay much stress upon Aquinas his resolution, that Christ was baptised in his perfect age, to show that baptism maketh a man perfect, which is in effect to say, that this delay of baptism in Christ was of a mystical signification, not for our necessary imitation. I answer that Christ his example in this case ought to be no precedent for us; and that for many reasons: 1 Our Saviour in his infancy received circumcision, which then was in stead of baptism, it being the authentical seal of God's covenant: and it was not requisite that two broad seals, if I may so call them, of the King of heaven should be put to the same deed, at the same time, both being entire. Neither was it convenient that the figure and the verity, the type and the antitype, the sacrament of the old and of the new should meet at the same period; but that there should be a good distance of time between them. 2 Christ needed not baptism at all for himself, being conceived and borne without sin, and therefore there could be no danger in deferring his baptism in that regard: but we are conceived and borne in sin, and have no remedy to heal the leprous contagion of our birrh, but by being washed in this Jordan, which Christ sanctified by his baptism. Wherefore it is no way safe for us to put off this sacrament, the only cure of this malady, lest God take us out of this world whilst our filthy scurf and sores are upon us. 3 Christ desired not to be baptised of John, to be cleansed thereby, but either (as I shown before) to sanctify baptism itself, or to receive a testimony from the Father and from John, and to declare himself to the world; in which regard he deferred his baptism till the time was come when he should take off the veil from his face, and suffer the rays of divine majesty to break forth. 4 Our Font is always open, or ready to be opened, and the Minister attends to receive the children of the faithful, and dip them in that sacred Laver: but in Christ's infancy there was neither Baptist nor baptism. Before our Saviour was thirty years of age, either Saint John had not his Commission to baptise, or at least began not to execute it: but as soon as he took upon him that holy office, and unsealed the sacred Font, and multitudes came to him from all parts; In those days came Jesus from Galilee, and was baptised of John in Jordan. Having spoken of the substance, Christ's baptism, let us now poise the circumstances, which are all weighty, and bear down the scale of Christ's humility to the ground. 1 That Christ in his perfect age should take, if I may so speak, the festraw into his hand, and be entered in his Primer, and receive the token of the first admittance into his own school. 2 That he should not expect John to come and tender his service to him, but should take a long journey to meet with the Baptist. 3 That he should deign to let him lay his hands on his head, who was not worthy to g Mat. 3.11. untie his shoe; that the fountain of all christianity, in whose name we are all baptised, should receive his christendom, as we speak, from another, and be baptised in the open and common river Jordan. Each of these considerations addeth a degree of descent to our Saviour's humility, and consequently a degree of ascent to his glory. For there is nothing more glorious than for highest majesty to humble himself in the lowest and lowliest manner. The h Plin. in Panegyr. Curiad summum fastigium nihil superest, is uno modo crescere potest si se submiserit. tree that is at the highest pitch can no otherwise grow than downward. 1 If Christ would be baptised, why not in his infancy? why in his perfect age would he stoop to the children's Font, or, to speak more properly, the spiritual Lazars bathe, in those days when he was about thirty years of age? 2 If in that age he would be baptised, to grace and countenance John's baptism, why yet did he not send for John to come to him? why did he take a voyage to John? why did he seek after, and run to his forerunner? Jesus came from Galilee. 3 If he would take such a journey to be baptised, having no need of baptism for himself, to fulfil all righteousness for us, why would he not be baptised by an i Luk. 2.21. His name was called Jesus, which was so named of the Angel before he was conceived in the womb. Angel, who first named him Jesus, but by John his servant? Was baptised of John. 4 If he would be baptised by a man, the rather to prove his manhood, or countenance the ministry of man, why gave he not order for some Font of gold to be made for him, in a princely palace? why would he unclothe himself in the open air, and go down into the common river Jordan, to be washed there as an ordinary man? Why all this, but to exalt his glory by humility, and to teach us to stoop low, when we enter in at the gate of Christ's school? In those days, etc. Perfection itself in his full age taketh the remedy of our imperfections; Jesus receiveth baptism. The way itself taketh along and tedious journey; Jesus came from Nazareth to Galilee. The k Leo ser. de Epiph. Descendere in se fontem foelix unda miratur. fountain of all purity is washed, And was baptised. The Lord and author of baptism receiveth his own badge and cognizance from his servant, Of John. The boundless ocean descendeth into the river, In Jordan. Well might, saith Barradius, the heavens be opened, that the Angels might behold this wonderful sight. A strange and wonderful baptism indeed, in which he that was washed was purer than the Font itself, in which the person is not sanctified by the Sacrament, but the Sacrament by the person. A strange and wonderful baptism, in which he is baptised with water, who baptizeth with the holy Ghost and with fire. A strange and wonderful baptism, in which the person baptised is the Son of God, and the two witnesses the Father and the holy Spirit. A strange and wonderful baptism, in which not the Church door but heaven gates were opened, and in stead of a Sermon from the mouth of a mortal man, there was heard a voice from heaven, saying, This is my beloved Son in whom I am well pleased. Observe, I beseech you, in this and other strains of the sweet harmony of the Evangelists, how the Bases and Trebles answer one the other; how where they depress our Saviour most in his humanity, there they raise him highest in his divinity. In the passages of one and the self same story, where you find most pregnant proofs of his infirmity and humility as man, there you have also most evident demonstration of his majesty and glory as God. What greater humility than to lie for many months in the dark prison of the Virgin's womb, and to be borne of a poor handmaid? this showeth him to be a true man; yet what greater glory than to be conceived of the holy Ghost, and to have a regiment of heavenly Soldiers, to guard him as it were into the world, and a choir of Angels to sing at his birth? this demonstrateth him to be God. What greater argument of his humility than to be borne in an Inn, lodged in a Stable, and laid in a Manger? this showeth him to be virum dolorum, a man in distress and great necessity; yet what greater glory than to be manifested by a star, and presented by the Heathen Sages with Gold, Frankincense, and Myrrh? this demonstrateth him to be God. What greater humility than to be carried up and down from place to place by Satan, and to be tempted by that foul fiend? this showeth him to be a man; yet what greater glory than to be attended on, and ministered unto by l Mat. 4.11. Then the Devil leaveth him, and behold Angels came and ministered unto him. Angels in the desert? this demonstrateth him to be God. What greater humility than to suffer himself to be taken by the high Priests servants armed with swords and staves against him, as if he had been a Malefactor? this showeth him to be a man, and that of little or no reputation among the Rulers; yet what greater glory than with the breath of his mouth to cast down those that assaulted him, and make them fall m John 18.6. As soon as he had said unto them, I am he, they went backward, and fell to the ground. backward to the ground, in such sort that he might have trampled them under his feet? this demonstrateth him to be God. What greater humility than to be nailed to the cross, and to dye in torments? this showeth him to be a mortal man; yet what greater glory than at his death to eclipse the sun, and obscure the heavens, and move the earth, and cleave the rocks, and rend the veil of the Temple from the top to the bottom, and open graves? this demonstrateth him to be God In like manner here in my text, what greater testimony of humility, than to descend into the river, and suffer himself to be baptised by John? yet what greater glory than at his baptism to have the heavens opened, and the holy Ghost in a visible shape to descend upon him, and God the Father from heaven to acknowledge him for his Son? this demonstrateth him to be God. But to bond myself within the ecliptic line of my text, where it followeth, Jesus came from Nazareth of Galilee. Nazareth was a little town or village in Galilee, where our Saviour dwelled with his parents for many years, and from his abode there took the appellation of Nazarene. This his country with his person was highly exalted upon the cross the Trophy of his victory over the world; as appeareth by that inscription, Jesus of Nazareth King of the Jews. n Hieron. de nom Hebr. Drusius ad voces N. T. comment. Steph. interp. nom. Heb. Nazareth signifieth florem, or virgultum ejus, a flower, or a twig, derived from o Buxlorf. epit. rad.. Natsar surculus, sic dictus quod custodiâ & curâ egeat, ne à vento dejiciatur aut frangatur. Natsar, to keep, or warily to look to, because flowers or tender plants need care, lest they be blown down with a wind, or otherwise wronged. Upon which grounds Saint p Ber. de concept. Christ. Voluit concipiflos in flore intra florem, id est, intra Nazareth, ut fieret ipse flos florins, id est, Nazarenus. Bernard thus pleasantly descanteth: The sweet flower of Jesse would be conceived in the womb of the blessed virgin, a most sweet and unblasted flower, planted in Nazareth the flower of Galilee, that he might bud and become a Nazarene, that is, a flourishing flower. I will add no more at this time of Nazareth, but that as it was said of Archelaus, that q Eras. Adag. Non Euripides ex Archelai, sed Archelaus ex Euripidis amicitiâ nomen assecutus est. Euripides was not famous for his acquaintance with Archelaus, but Archelaus for his acquaintance with Euripides: so for aught I ever read, Christ was not ennobled by Nazareth, but Nazareth honoured, nay rather eternised by Christ's dwelling in it. This Nazareth is situate in Galilee, where our Lord first preached the Gospel of the Kingdom, and declared the power of his Deity by many signs and wonders; and because his Countrymen shown least respect to his person, and gave least credit to his doctrine, it fell out by the just judgement of God in the conquest of Palestine by the Romans, that the Galileans first smarted for their unbelief, the whole country being spoiled and laid waste by Vespasian. From Galilee we return with our Saviour to Judaea, where he met John, and was Baptised of him. At the first mention of our Lord's baptism this objection offereth itself to every man's conceit. The whole need not the Physician, but they that are sick; the clean need not to be washed, but they that are foul; the innocent need not to ask or receive pardon, but the guilty; why then should the health and salvation of all mankind take this purge? why should the immaculate lamb be washed in the Font? why did he desire the seal of remission of sins, who knew no sin, neither was there guile found in his mouth? 1 S. r Amb. in Luk. 2. Baptizatus est Dominus non mundati volens, sed mundare aquas, ut ablutae per carnem Christi, quae peccatum non novit, baptismatis jus haberent. Ambrose answereth, that our Lord was baptised, not that he might be cleansed by the water, but (as was touched before) intending thereby to cleanse and sanctify the water, that being washed by Christ's flesh, it might thereby be elevated to be an instrument of the holy Ghost in the spiritual washing of the soul. 2 Saint s Aug. de. bapt. Christ. Ne homines gravarentur ad baptismum Domini venire, cum Dominus ipse non gravaretur ad baptismum servi venire. Austin addeth that our Saviour vouchsafed to be baptised, to draw all men to Christian baptism; for why should any refuse to come to the Lords baptism, when the Lord himself daigned to come to the baptism of his servant? 3 Saint Jerome assigneth a third reason of Christ's receiving baptism from John, viz. that he might ratify, and give authority to Saint John's baptism. 4 t Calvin. haerm. evang. Ut certiùs sibi persuadeant fideles se in Christi corp, inseri, & consepeliri cum eo in baptismo, ut in novitate vitae resurgant. Calvin yields a fourth reason, that the faithful might be more assured that they are engrafted into Christ, and are buried together with him in baptism, that they may rise up again with him in newness of life. But our Saviour's reason must stand for all, thus it becometh to fulfil all righteousness: the righteousness of the law he had fulfilled in that behalf, in being circumcised the eighth day; and now he began to fulfil the righteousness of the Gospel. The ceremonial law was in force in Christ's infancy, which required circumcision; and now the Gospel began to be in force: after John's baptism circumcision went out, and baptism came in with John: therefore it was now requisite that Christ should be baptised; But why should he be baptised of John? Of John. It had been an office beseeming the first of the Angelical Hierarchy, to lay hands on the head of the Church: True; but Jesus now came in humility, and as he was in the form of a servant, so he vouchsafed to be baptised of a servant. The Lord cometh to do honour to his servant, the sun to be enlightened by a star, the fountain to be washed in his own stream, the root to receive sap and moisture from the branch, God to receive the Sacrament from man. This doth not more set forth our Lord's humility than add to John's glory. And questionless a special reason that moved our Saviour to receive baptism from Saint John was, to countenance John's ministry, and to give authority to his fellow-labourer, and, if I may so speak, underworkman. For John brought stones to Jesus, and cut them for the building, and Jesus laid them in the foundation of the heavenly Jerusalem, near himself the corner stone: John rough-hewed the Jews with the axe of God's judgements threatened against them, u Mat. 3.10. The axe is laid to the root of the tree, etc. to cut them down and cast them into hellfire, unless they repent; Christ smoothed and polished them with the doctrine of the Gospel, that they might be like * Psal. 144.12. the polished corners of the Temple; or like the x Lam. 4.7. Nazarites, whose polishing was of Saphire: John washed the sores of wounded consciences with water, as the Jailer did y Act. 16.33. Paul and Silas stripes of body; Christ healed them with the ointment of the spirit: John cleansed the inward rooms of the soul by the water of baptism and penitent tears; Christ strawed the swept rooms with the flowers of Paradise: John began, Christ finished; John baptised with water, Christ with the holy Ghost and with fire: Jesus and John resemble the Cherubins in the Ark, casting a gracious look one upon the other: Altar in alterius jacientes lumina vultum. Jesus like the sun casteth light upon John, and John like a Crystal glass reflects it upon him. Jesus saith of z Joh. 5.35. John he was a burning and shining lamp, John a Joh. 1.34. saith of Jesus, This is the Son of God: Jesus testifieth of John, that he was Elias, John of Jesus that he was the Messiah: Jesus pointeth to John, saying, b Mat. 11.9. Behold a Prophet, yea and more than a Prophet; John to Jesus, saying, c Joh. 1.29. Behold the Lamb of God which taketh away the sins of the world: Jesus cometh to honour John in desiring his baptism; John by putting him back at the first, honoureth him the more, saying, I d Mat. 3.14. have need to be baptised of thee, and comest thou to me? John saith of Jesus, e Mat. 3.11. I am not worthy to bear his shoes; Jesus saith of John in effect, I account him worthy to lay hands on my head. I have gone down the four former steps and descents of our Saviour's humility, I am now to descend to the fift, which was Christ's descending into Jordan, and his vouchsafing to accept of the water of that common river to consecrate baptism in his own body. The Ancients, who delighted much in Acrostickes, wrote for Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a Fish: for if you take the first letters of these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Jesus Christ the son of God crucified) and join them together, they make the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or mystical Fish is taken by John in the river Jordan, and that head before which the Cherubins and Seraphins, Caput tremendum potestatibus inclinatur ab homine. and all Principalities in heaven bow, is bowed by John on earth, and dipped under the water in the river Jordan; this the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimateth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is word for word, He was baptised into the river Jordan. Here if you demand with the curious Schoole-Divines, why Jordan hath the honour and precedency of all other rivers? why Christ made not choice rather of the Red sea, to be baptised in it as he fled into Egypt, considering the Red sea was an evident type of baptism? For as Pharaoh and his host were drowned in the Red sea, so all our spiritual enemies are destroyed in the Red sea of Christ's blood, whereof the waters of baptism are a figure. We need not go fare for answer, the words immediately going before may resolve the point in question: Jesus came to be baptised of John who baptised at this time in Jordan; Christ chose not John to baptise him for Jordan's sake, but Jordan to be baptised in for John's sake. Howbeit it if you will dive deeper into Jordan, you may find in it a more remarkable type of baptism than in the Red sea. For as Zeno the Bishop of Verona long ago observed, the Israelites after they had passed the Red sea came into the wilderness; but we pass through the Red sea of Christ's blood over into Paradise. The river Jordan was in the children of Israel's way to the land of promise, so is the water of baptism in ours to the celestial Canaan. Shall I add out of Saint f Aug. ser. 2. de Epiph. Sicut aquae Jordanis conversae sunt transeuntibus Israelitis, Ita Christo baptizato retrorsum peccata conversa sunt. Austin, that as the waters of the river Jordan were turned back when the Israelites passed over it; so at this entry of Christ into Jordan the sins of all true believers were driven back, and the course of our nature turned another way? Or out of h Aquinas in suplem. Elias divisit aquas Jordanis cum rapiendus esset in coelum, quia transeuntibus per aquam baptismi, per ignem Spiritus sancti patet aditus in coelum. Aquinas, that as Elias after he had divided the waters of Jordan, was carried up into heaven in a fiery chariot; so after we have parted the waters of the Font in our baptism, through the fire of the holy Spirit we are carried up, by divine contemplation first, and after by real ascension into heaven? As I have sprinkled the waters of Jordan on you in the explication of my text, so give me leave in the application to rub and cleanse some sores in you with them. 1 Christ traveled over a great part of Palestine to Jordan to receive John's baptism; where are they who will not stir out of doors to receive Christ's baptism? Jesus came himself to Jordan, they will have Jordan by a secret pipe conveyed into their private houses. Mistake me not, I beseech you beloved brethren, I go not about to straighten the bowels of our Mother the Church, which in great charity and compassion sendeth the water of life in baptism to infirm infants, and the bread of life in the other Sacrament to sick persons, who are not able to fetch them. But when the child is strong, the minister provided, the congregation assembled, if perchance there fall a drop of rain to wet their new set ruff, or there lie any dirt in the street to foul their shoes, upon such or the like sleight occasions and frivolous pretences, to deprive God of his public worship, the congregation of the spiritual food, the infant of the benefit of the prayers of the whole assembly argueth a great neglect of the solemn worship of God, and an insufferable wrong to his Church. The Martyrs heretofore could not be kept from the Church and public ministry of the Word and Sacraments by fear of hailshot or bullets; these are kept from it by a few drops of rain. 2 Jesus was baptised, who are they who slightly esteem baptism? If the immaculate Lamb were washed in the Font of baptism, how much more ought they to desire to be cleansed therein, who are fuller of spots than Leopards? If Christ, saith S. i Ambros. in Luk. Si Christus peccata nostra lavit, quanto magis nos lavare peccata nostra convenit, si pro nobis Christus lavit, imò nos in corpore suo lavit, quanto nos magis lavare delicta nostra debemus. Ambrose, washed for us, nay rather washed us in his own body, how much more ought we to wash our own sins, original in the laver of our baptism, and actual in the baptism of tears? 3 Jesus vouchsafed to be baptised of John, a man though of admirable gifts, and eminent place in the Church, yet in comparison of our Saviour he was not so much as a star of the sixth magnitude to the sun: where are they who refuse the holy Sacraments from the hands of any minister who is of inferior place, or of meaner gifts, at least in their account? Doth the potion work the less because the Physician that administereth it is himself crazy? doth the plaster less heal because it is applied by an Apothecary that hath a sore hand? doth not the lees or soap scour white which is received from the hand of a blackmore? is a piece of coin, be it an Angel, or Sovereign, or Jacobus, of less value if it be tendered by a beggar? They need to be better catechised, who know not that the effect of the Sacrament dependeth upon the power and promise of God, and right form of administering it according to his Word, and not upon the dignity of the minister. 4 Jesus was baptised in the open and common river Jordan: where are they who disdain the common Font? No Font will serve them but a Font of gold new made, or a silver basin with their arms on it. Saint Paul teacheth us that the way to heaven is a hard and rugged, a stony and thorny way, through many afflictions; these think to go to heaven treading all the way upon rich carpets, or rose leaves. By their reason Christ the Son of God, and Prince of heaven should have refused the common river Jordan, and not have received baptism in any river but such as Ganges or Pactolus, whose sands are said to be full of rich Ore. Do they think it is pleasant to God to keep state in their march towards heaven? to receive the Sacrament of Christian humility in pride? to profess the renouncing of the pomps and vanities of this world, and in the very profession thereof at the Font to show the pomp and vanity thereof? k Eras. apoph. Plat. Calcare saeculi fastum majori fastu, for which Plato justly taxed Diogenes. But the time excludeth, and that whereof mine eyes are now witnesses, silenceth all such otherwise seasonable increpations. For we all see, and rejoice to see this infant presented by the parents to God in the Temple, and reverently and modestly brought, without displaying the ensigns of gentility, to holy baptism; the public ministry is not neglected, the common Font is not despised. Such an assembly, so honourable, so religious, so full, we rather pray for than hope for upon the like occasion in this place. Let the honour of it redound to God, the benefit to the infant to be baptised, that the Peers of this Kingdom, and other persons of eminent quality, have for a time absented themselves from the King's court, and now present themselves in the Courts of the Lords house to add a Lamb to Christ's flock. Such an illustrious constellation of so many stars, and some of the first magnitude, hath seldom appeared in this Horizon. What remaineth, but that we now proceed with joy and comfort from the Pulpit to the Font, from the Word to the Sacrament, from feeding our own souls to make a Christian soul? Solin. Polyhist. Fusca pecora vertit in candida. Solinus reporteth of a river in Boeotia that it turneth the colour of the sheep that are washed in it, in such sort that if they were before black or done, they become presently as white as milk. That may be a fable, but this is Gospel, that such is the virtue of the consecrated waters of baptism, wherein Christ's lambs are usually washed through divine benediction upon this holy ordinance, that though they were never so black or foul before, yet after they come out of this laver they are most clean and white, and so continue till they plunge themselves into the mire of worldly desires and fleshly lusts. Glorious things may be spoken of thee thou Well of life. O sacred Font of God, O royal Bath of Christ, O heavenly Laver, O spiritual Bethesda, infinitely exceeding that wonderful pool in Jerusalem mentioned by Saint John. For that healed but bodily infirmities, this cureth spiritual maladies; that healed him only that was first let down into it after the Angel moved the water; this healeth all those that are dipped into it, or sprinkled with it, after the minister, who is God's Angel, stirreth this water: that received a medicinal virtue for the body, as Saint Jerome conceiveth, from the blood of the sacrifices that were washed in it; this receiveth a spiritual and divine virtue for the cure of the soul, from the blood of the immaculate lamb Christ Jesus. For his blood cleanseth us from all our sins. In other waters, as Zeno noteth, living creatures are cast in alive, and after they are held a good while under the water, or sink down of themselves, are taken out dead: but contrariwise, in the sacred Font children are dipped in dead, to wit, in trespasses and sins, but are taken out alive, alive to God, enlived by his spirit, quickened by his grace. This life of grace God grant to the infant now to be metriculated into the University of all Saints, and continue it in us all, that Christ may live in us here by grace, and we for evermore live with him hereafter in glory. To whom, etc. THE LIVING TEMPLE. A Sermon preached at the Readers Feast in the Temple Church. THE SEVENTEENTH SERMON. 2 COR. 6.16. For ye are the Temple of the living God. Right Honourable, Right Worshipful, etc. Consecrated your hearts to the service of God, and dedicate your ears to his holy Word, For ye are the Temple of the living God. If the heathen Orator making an Oration in aede Concordiae (a Temple consecrated to their goddess Concord) used the place for a Topick, and drew an argument from the house inscription where they met, to persuade peace and concord: and the Apostle himself took the advantage of the title of an Altar at Athens to declare unto them the true God, whom a Act. 17.23. I found an altar with an inscription, To the unknown God. they ignorantly worshipped: and in his Epistle to Philemon alludeth to the name of his unthrifty servant b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prosum. Phile. v. 11. I beseech thee for my son Onesimus, which in times past was to thee unprofitable, but now profitable to thee and to me. Onesimus, assuring him that howsoever in former time he had been unprofitable, yet that he should now prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to his name Onesimus, profitable to both of them: I persuade myself it will not be offensive to you to hear a lecture read upon your name, and many holy duties enforced from the sacred appellation in my text, wherewith your honourable society is graced, that you may be indeed what you are called, The Temple of the living God. This text of the Temple admitteth of a like division to the partition of the Temple of Solomon, which was into three rooms or spaces: 1 Atrium, the outward court. 2 Sanctum, the holy place. 3 Sanctum sanctorum, the holy of holies. 1 In the outward court the people stood. 2 In the holy place the Priests offered their daily sacrifice. 3 In the holy of holies the high Priest appeared once a year. 1 Ye are, resembleth the outward court, where the people were. 2 Temple, the holy place. 3 The living God, the most holy. The Temple of God is holy, but the God of the Temple is infinitely more holy. In passing through these spaces and partitions, let the eye of your religious observation fall upon 1 The proper title of the Elect, Temple. 2 The proper owner of the Temple, God. 3 The proper attribute of God, Living. 1 For expresseth and presseth a reason, What agreement, etc. For. 2 Ye specifieth the persons. 3 Are pointeth to the time. 4 The Temple is the title of God's children. 5 Of God is added for distinction of Temples. 6 Living is adjoined for distinction of Gods. 1 There are many who deserve to be called cages of unclean birds, or rather sties of unclean beasts, than Temples, Ye are the Temple. 2 There are Temples of Idols, or rather Devils, not of God, Ye are the Temple of God. 3 There are gods not living, Ye are the Temple of thee living God. Here is a sweet cluster of the grapes of the vine of Engaddi. 1 Press the first grape, and it will yield this liquor, That Christians may not communicate with Idolaters, nor consort with profane persons: For. 2 Press the next grape, and it will yield this juice, That holiness to God is the Impreze of the regenerate: Ye. 3 Press the third, it yields this, That there are Saints upon earth, viz. in truth and sincerity, though not in perfection: Are. 4 Press the fourth, it yields this, That the whole company of true believers make but one Holy Catholic Church; Temple not Temples: The Temple. 5. Press the fift, it yields this, That reverence is due to the servants of God, that sanctity is in them, and safety with them. Of God. The Temple of God carrieth with it all three: and to whom indeed is due more reverence, in whom shineth more sanctity, with whom is found more safety than Gods secret ones, who as stones coupled together, and built upon the corner stone Christ Jesus, rise up towards heaven, and become a holy temple of God? 6. Press the last, and it yields this, That the God whom we Christians serve is the only true living God, and source and fountain of all life; which he conveigheth to us in a threefold channel, 1 The broader of nature: 2 The narrower of grace: 3 The overflowing and everspringing of glory. For: The reason standeth thus. Separate yourselves from wicked and profane persons, For ye are a Temple. Secondly, keep yourselves from dead and dumb Idols, For ye are the Temple of the living God. Doctr. 1 First, this (For) perforce draweth us from all familiar company and intimate conversation with men of a lewd, dissolute or profane carriage; c Ephes. 5.11. Have no fellowship with them, saith the Apostle: elsewhere, d Act. 2.40. Save yourselves from them, saith Saint Peter: Come out from among them, and be you e 2. Cor. 6.17, 18. separate, and I will be a Father unto you, and you shall be my Sons and Daughters. It was an abomination by the Law to touch any dead thing, f Leu. 22.4. Whosoever toucheth any thing that is unclean by the dead, etc. and are not they that live in pleasure and sensuality g 1 Tim. 5.6. dead while they are alive? but she that liveth in pleasure is dead whilst she liveth. She is no loyal wife that delighteth in company disliked by her husband, though but upon suspicion. How can the son but incur his father's displeasure, who entertaineth such guests with all love and kindness whom his father hateth, and forbiddeth them his house? Those who are of worth seek to preserve their credit and good name as a precious ointment, which is soon corrupted by the impure air of nasty society. For such a man is deservedly esteemed to be, with whom he ranketh himself: but corrupting the soul is fare worse than tainting a good name; and who is there almost that cometh fair off from foul company? he cannot but learn evil by them, or h Epictet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. suffer evil of them. Man in Paradise might be like the plants of Paradise, of which Athanasius reporteth that they imparted an aromatical savour to the trees near adjoining: but since man was cast out, the corruption of his nature maketh him resemble rather the wan and withered vine in the Poet, which took away the fresh colour and sap from the neighbour vine; i Juven. sat. 1. Dedit haec contagio labem, etc. Uvaque livorem conspectâ ducit ab vuâ. It is true, Bonum est sui diffusivum, Goodness is of a communicative nature; but since our fall we are not so capable of receiving good as evil. The example of an evil man sooner corrupteth a good man, than a good example converteth an evil man. The weak and watery eye is not strengthened by looking on a quick or strong eye; but on the contrary, many a strong and dry eye by looking on a watery eye waters itself. The sound man by lying with the sick loseth his health, yet the sick man by lying with the whole man gaineth not his health; the exchange is not mutual. If you mingle bright and rusty metal together, the rusty will not become bright by it, but on the contrary the bright rusty; so, saith k Senec. ep. 7. Rubiginosus comes etiam candido suam affricuit rubiginem. Seneca, a rusty companion rubbeth some of his rust upon a man of fair conditions, yet the man of fair conditions imparteth none of his candour to the rusty. The diseases of the mind are more taking than the diseases of the body; let us therefore take heed how we come within the breath of a man who is of a rotten heart, and corrupt conscience. If Joseph living in Pharaohs Court learned to swear by the life of Pharaoh, and the people of God being mingled with the heathen learned their works: beware how you touch pitch lest you be defiled, and birdlime lest you be entangled. Socrates was wont to say to Alcibiades, sometime the paragon of beauty both of body and mind, when he met him among Gallants like himself, I fear not thee but thy company: and Saint l Aug. confess. l. 2. c. 9 Eamus, faciamus, pudet non esse impudentem. Austin in his Confessions with tears complaineth of the hellish torrent of evil company, wherewith he was carried away oftentimes, and fell into many a dangerous gulf: I had not the power to stay myself, saith he, when they called; Eamus, faciamus, Let us go, let us do some noble exploit, or brave prank of youth: nay, they so fare wrought upon me, that I was ashamed of my shamefaced modesty, and blushed that I was not past blushing. You that are Gods chosen make choice of your company, let all your delight be, with holy David, m Psal. 16.3. in such as excel in virtue, and have holiness to the Lord engraven in their breasts. For ye are Temples, therefore be ye separate from profane persons. Doctr. 2 Ye are the Temples of the living God, meddle not therefore with dumb and dead Idols. If Idolatry be the spirits adultery, and God's wrath against Idolaters is jealousy, and his jealousy burneth like fire down to the bottom of hell; I shall not need by arguments to deter any understanding Christian from coming within the verge of so dangerous an impiety, the guilt whereof lieth not only upon those whose souls and bodies have been agents in Idols services, but also all those who by any speeches, acts, signs, or outward gestures, give any allowance or countenance thereunto. n Amb. ep. 31. Pollui se putabat si aram vidisset. Constantine the Emperor thought himself defiled if he had but seen an heathenish altar: o Psal. 16.4. David if he had but made mention of an Idol; their offerings of blood I will not offer, nor take their names into my mouth. Saint Paul permitted not the Corinthians to taste of any dainties that were served in at the Idols table. Let them therefore beware of some fearful judgement of God, who without any calling or commission, out of mere curiosity, enter into the house of Rimmon, and behold those Idolatrous rites wherewith Romish superstition hath corrupted the pure worship of God. How can they be there with them without offence? If they join not with these Idolaters in censing, bowing before, offering unto, and kissing their Images, in calling upon Saints, and praying for the releasing of souls out of Purgatory, they give offence to them: if they join with them, they give greater offence to the Church of God, and not only receive a p Hom. against rebellion the Pope is called the Babylonish beast. mark from the beast, but a grievous wound. The Corinthians, whom S. Paul in these words plucks, as it were, violently out of the idols Temple, had as colourable a pretence as these Naamans' can have. They pleaded that they went not to the idols temple to worship, but to make merry with their neighbours, and feed their bellies with the idols relics; these in like manner say that they resort not to places where Masses are said to worship the wafer, or breaden god, but to feed their eyes with their garish shows, and please their ears with their exquisite music. They proceeded farther in their defence, alleging that they knew the idol was nothing, and in their eating of things offered to it, they had no relation to the Paynim deity, nor purpose to worship it, but the true God, whose creatures they received with cheerfulness and thanksgiving. And is not this the fairest gloss they set upon their foul and scandalous practice in pressing into Popish chapels, that they know the sacrifice of the Mass is nothing, neither do they any reverence at all to image or picture, but to God, to whom they pray against those superstitions even when they are at them? But what doth the Apostle answer to the Corinthians? viz. That though the idol be nothing in itself, yet sith it is a supposed Deity in the mind of the Idolater, who intendeth a religious worship thereunto, in keeping those heathenish feasts, a Christian may not join with him in the outward action of his idol service (whatsoever the intention be) without receiving a foul stain both in his conscience and in his good name. To lift up the heart to God when they fall down with their body before the Host or Image, will no more acquit them from idolatry, than it will clear a woman from adultery to think upon her husband when she prostituteth her body to the impure solicitor of her chastity. Neither is it easy to sever the soul from the body in one and the self same act, as q Aug. confess. l. 6. c. 8. Alypius ab amicis violenter in amphitheat 'em adductus, dicens, si corpus meum in illum locum trahitis, numquid & animum? adero itaque absens, & sic & vos & illa superabo: ille diuclausis oculorum foribus, interdixit animae ne in tanta mala procederet, utinam & aures obturasset, nam quodam pugnae casu curiositate victus, aperuit oculos, & percussus est graviore vulnere in animâ quam ille in corpore. Alypius found by his woeful experience; who being violently drawn by his friends into the Roman Theatre, thus reasoned with himself: What though you have drawn my body into this place? you shall not draw my soul: seeing you will have it so, I will stay with you, but I resolve to be absent when I am present, and so I will deceive you and them. According to which his firm purpose, he kept the lids of his eyes shut, that his soul might not, as it were, go out of them, and gad after these vanities: And it had been happy for him, saith Saint Austin, if he had locked up the gates of his ears also; for on the sudden hearing a great shout and applause, ere he was ware he opened his eyes, and by seeing that bloody spectacle received a deeper wound in his soul than the hurt Fencer in his body. Is it not to be feared that as the r Gen. 30.39. And the flocks conceived before the rods, and brought forth cattles ring streked, speckled, and spotted. sheep which conceived before the coloured rods brought forth spotted lambs, so the prayers and meditations which are conceived before idols, will receive some impression from the image, and be tainted with idolatry, or spotted with superstition? Was it unlawful for the Corinthians to partake with idolaters in meats offered unto idols, and can it be lawful for these men to communicate with Papists in prayers offered unto them? If they answer, they pray to Saints, and before images and not idols; let them know that any image or creature to which religious worship is given, thereby becometh an idol. If Saint Cyprians zeal transported him not too fare, when he peremptorily determineth there can be no society between faith and perfidiousness, or between the true and false worship of God. If the s 2 Cor. 6.14. What fellowship hath righteousness with unrighteousness? etc. Apostle alloweth of no more communion between Christians and Idolaters than between righteousness and unrighteousness, or light and darkness, or t Ver. 15. Christ and Belial; certainly all Interimists, and Pseudo-cassanders', and catholic Moderators of these times, who go about to bring Christ and Antichrist to an interview, sodder unity and schism, piece faith and heresy, and make the Whore of Babylon and Christ's spouse good friends, are like to have a hard task of it. For what agreement hath the Temple of God with Idols? but ye are the Temple of God. Doctr. 3 Ye. The light of the sun is common unto all, but not his influence: in like manner there are certain enlightening gifts which are not denied to the unregenerate, but the sanctifying, and saving graces of the spirit are peculiar to God's children. God forbiddeth in the Law the anointing any thing with the holy u Exod. 30.33. oil, save the things that are there specified; he maketh it death to put that holy ointment to any common use, and shall we think that he will shed the ointment of his spirit into any impure or profane heart? will he cast his pearl before swine? The piety of Paynims is Necromancy or Idolatry, of Heretics is Will-worship, of Hypocrites is Formality, of Schismatics is Faction. There can be no true devotion without illumination of the understanding, and renovation of the will, and purifying the heart by faith; there is no Temple of God which is not built upon the corner stone Christ Jesus. Ye, and none but such as ye are. The Church in the song of Solomon is compared to a * Cant. 4.12. A garden enclosed is my sister, my spouse a spring shut up, a fountain sealed. garden enclosed, or a fountain sealed. The profane and ungodly drink not of the river of her pleasures, they taste not of her delicate fruits, they who overcome not eat not x Apoc. 2.17. the hidden Manna: as they partake not of the Spouse her graces, so neither have they any right or title to her titles. They are no Temples, but rather sties; no dove-cotes, but cages of unclean birds; no habitations for the holy Ghost, but rather haunts of unclean spirits. They indeed live and move in God, for out of him they cannot subsist; but y Gal. 2.20. Nevertheless I live, yet not I but Christ liveth in me. Rom. 8 9 2 Cor. 6.16. God himself liveth and moveth in the godly; God is in all places, and abideth every where; yet he z Ephes. 3.17. dwelleth only in the hearts of true believers: For they and they only are the Temple of the living God. Doctr. 4 Are. In the Roman Calendar no Saints are entered till many miracles be voiced upon them after death; but in God's Register we find Saints in the Church on earth, among the a Rom. 1.7. Romans, b 1 Cor. 1.2. Corinthians, c Eph. 1.1. Ephesians, d Phil. 1.1. Philippians, at e Act. 9.32. Lydda, and elsewhere. But what Saints, and how? Saints by calling, Saints by a holy profession, and blameless conversation; Saints by gracious acceptation of pious endeavours, rather than of performances; Saints by inchoation, Saints by regeneration of grace, Saints by daily renovation of the inward man, Saints by devotion and dedication of themselves wholly to God, Saints by inhabitation of the holy spirit in them, which maketh them a holy Temple of the living God. In this life we are f 1 Cor. 3.23. Gods, for all things are yours, and you are Christ's, and Christ is Gods; in the life to come g Apo. 21.22. And I saw no Temple therein, for the Lord God almighty and the Lamb are the Temple thereof. God is ours. In this life we are God's Temple, but in the life to come God is g Apo. 21.22. And I saw no Temple therein, for the Lord God almighty and the Lamb are the Temple thereof. ours. Now God dwelleth with us, and is but slenderly entertained by us; but there we shall dwell with him, and have fullness of all things, yet without satiety or being cloyed therewith. Doctr. 5 The Temple. Not the Temples, but the Temple. Gen. 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the learned Hebricians from the construction of the noun plural with a verb singular, as if you would say in Latin, Dii or Numina creavit, gather the trinity of persons in the unity of the divine nature; so from the construction here of a singular adjunct with a subject plural, we may infer the plurality of the faithful in the unity of the Church. For we that are many yet are truly one, many grains one bread, many sheep one fold, many members one body, many branches one vine, many private oratory's or chaplets but one Temple. The parts of the Catholic Church are so fare scattered and dissevered in place that they cannot make one material, yet they are so near joined in affection, and fast linked with the bonds of religion, that they make but one spiritual Temple. They are many souls, and must needs have as many diverse natural bodies; yet in regard they are all quickened, guided, and governed by the same spirit, they make but one mystical body, whose head is in heaven, and members dispersed over the earth. Can unity be divided? If we are rend in sunder by schism and faction, Christ his seamelesse coat cannot cover us all. The Philosophers find it in the natural, the Statesmen in the politic, and I pray God we find it not in the mystical body of Christ, h Cyp. de simplic. prel. A velle radium à sole, divisionem lucis unitas non capit, ab arbore frange ramum, fructum germinare non poterit, à fonte praecide rivum, prorsus arescet. That division tends to corruption, and dissolution to death. Pluck a beam if you can from the body of the sun, it will have no light; break a branch from the tree, it will bear no fruit; sever a river from the spring, it will soon be dried up; cut a member from the body, it presently dyeth; cast a pumice stone into the water, and though it be never so big, while it remains entire, and the parts whole together, it will swim above water, but break it into pieces, and every piece will sink: in like manner the Church and Commonwealth, which are supported, and as it were borne up above water by unity, are drowned in perdition by discord, dissension, schism, and faction. It is not possible that those things which are knit by a band, should hold fast together after the band itself is broken. How can a sinew hold steady the joint if it be sprayned, or broken, or cut in sunder? Religion (beloved brethren) is the band of all society, the strongest sinew of Church or Commonwealth; God forbidden there should be any rapture in this band, any sprayne in this sinew. The husbandman hath sowed good seed, clean and picked in this Kingdom for more than threescore years, and it hath fructified exceedingly since the happy reformation of Religion in these parts; O let no envious man sow upon it those tares which of late have sprung up in such abundance in our neighbour countries, that they have almost choked all the good wheat. Let no root of bitterness spring up in our Paradise, or if it be sprung, let authority, or at least Christian charity pluck it up. We are all one body, let us all have the same mind towards God, and endeavour to the utmost of our power to i Eph. 4 3. preserve the unity of the spirit in the bond of peace, that our spiritual Jerusalem may resemble the old Byzantium, the stones whereof were so matched, and the wall built so uniformly, that the whole City seemed to be but one stone continued throughout. It was the honour of the k Psal. 122.3. Jerusalem is builded as a City that is compacted together. old, let it be also of the new Jerusalem, that it is a City at unity in itself. Doctr. 6 I have held you thus long in the Porch, let us now enter into the Temple. Glorious things are spoken of you, O ye chosen of God, ye are termed vessels of honour, lights of the world, a chosen generation, a royal priesthood, a peculiar people, a celestial society; yet nothing ever was or can be more spoken to Your endless comfort, and superexcellent glory, than that you are Children of the Father, Members of the Son, and Temples of the holy Ghost. Seneca calleth the world, Augustissimum Dei Templum, a most magnificent Temple of God; David, the heaven; Solomon, the Church; Saint Paul, the Elect in the Church; and in a sense not altogether improper, we may term the world, the Temple of the Church, the Church the Temple of our bodies, our bodies the Temples of our souls, and our souls most peculiarly the Temples of the living God: because God dwelleth & remaineth in our souls, our souls in our bodies, our bodies in the Church, the Church in the world. There are many other reasons of this appellation, but the Apostle dwelleth most upon this of dwelling. Where God dwelleth there is his Temple, but he dwelleth in our hearts by faith, we are therefore his Temple. If exception be made to this reason, that dwelling proveth a House, but not a Temple, l Cal. in hunc locum. De homine si dicatur hic habitat, non erit protinus templum, sed domus prophana, sed in Deo hoc speciale est, quod quemcunque locum suâ dignatur praesentiâ, eum sanctificat. Calvin answereth acutely, that if we speak of the habitation of a man, we cannot from thence conclude that the place where he abideth is a Temple: but God hath this privilege, that his presence maketh the place wheresoever he resideth necessarily a Temple. Whereas the King lieth there is the Court, and where God abideth there is the Church. It might be said as truly of the stable where Christ lay, as of the place where God appeared to Jacob, This is the house of God, and the gate of heaven. Here I cannot but break out into admiration with Solomon, and say, m 1 Kin. 8.27. The heaven of heavens cannot contain thee, O Lord, and wilt thou dwell in my house, in the narrow room of my heart? Isocrates answered well for a Philosopher, to that great question, What is the greatest thing in the least? n Isoc. ad Dem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The mind, said he, in man's body. But Saint Paul teacheth us to give a better answer, to wit, God in man's soul. And how fitly he termeth here believers the Temple of God, will appear most evidently by paralleling the inward and outward Temple of God, the Church and the soul. 1 First, Churches are places exempt from legal tenors and services, and redeemed from common uses: in like manner the mind of the faithful and devout Christian is after a sort sequestered from the world, and wholly dedicated to God. 2 Secondly, Temples are hallowed places, not by censing, or crossing, or burning tapers, or healing it over with ashes, and drawing the characters of the Greek and Hebrew Alphabet, after the manner of popish consecration; but by the o Joh. 17.17. Word and Prayer, by which the faithful are also consecrated. Sanctify them, O Lord, with thy truth, thy Word is truth. 3 Thirdly, Temples are places of refuge and safety; and where more safety than in the household of faith? God spared the City for the Temples sake, and he spareth the whole world for the Elects sake. 4 Fourthly, the Temple continually sounded with vocal and instrumental music; there was continual joy, singing, and praising God: and doth not the Apostle teach us that there is p Eph. 5.19. joy in the holy Ghost, and continual melody in the hearts of believers? 5. Fiftly, in the Temple God was to be q Phillip 3.3. worshipped: and Christ teacheth that the true r John 4.24. worshippers of God worship him in spirit and in truth: and Saint Paul commandeth us to s 1 Cor. 6.20. worship and glorify God in our body and spirit, which are his. 6. Sixtly, do not our feet in some sort resemble the foundation, our legs the pillars, our sides the walls, our mouth the door, our eyes the windows, our head the roof of a Temple? Is not our body an emblem of the body of the Church, and our soul of the choir or chancel, wherein God is, or should be worshipped day and night? The Temple of God is not lime, sand, stone, or timber, saith t Lact. divin. instit. l. 5. c. 8. Templum Dei non sunt ligna & lapides, sed homo qui Dei figuram gestat, quod Templum non auro, & gemmarum donis, sed virtutum muneribus ornatur. Lactantius, but man bearing the image of God: and this Temple is not adorned with gold or silver, but with divine virtues and graces. If this be a true definition of a Temple, and description of the Ornaments thereof, they are certainly much to be blamed, who make no reckoning of the spiritual Temple of God, in comparison of the material: who spare for no cost in imbellishing their Churches, and take little care for beautifying their souls: Hoc oportet facere, & illud non omittere; they do well in doing the one, but very ill in not doing the other. It will little make for the glory of their Church to paint their rood-lofts, to engrave their pillars, to carve their timber, to gild their altars, to set forth their crosses with jewels and precious stones, if they want that precious pearl which the rich Merchant man sold all that he had to buy: to have golden mitres, golden vessels, Mat. 13.46. golden shrines, golden bells, golden snuffers and snuffe-dishes, if as Boniface of Mentz long ago complained, Their Priests are but wooden or leaden. Saint u Amb. Auro non placent quae auro non emuntur. Jnven. sat. 11. Fictilis & nullo violatus Jupiter auro. Ambrose saith expressly, That those things please not God in, or with gold, which can be bought with no gold. In which words he doth not simply condemn the use of gold or silver in the service of God, no more than Saint x 1 Pet. 3.3. Peter doth in the attire of godly Matrons, (Whose adorning let it not be that outward adorning of plaiting the hair, and wearing of gold, or of putting on of apparel: but let it be in the ornament of a meek and quiet spirit, which is in the sight of God of great price,) but he & Lactantius both speak comparatively, and their meaning is, that the chief adorning of Churches is not with the beauty of colours, but of holiness: not with the lustre of pearls and precious stones, but with the shining of good works: not with candles and tapers, but with the light of the Word: not with sweet perfumes, but with a savour of life unto life. It will be to little purpose to stick up wax lights in great abundance in their Churches, after they have put out the pure light of God's Word, or hide it as it were under a bushel in an unknown tongue. Rhenamus reporteth that he saw at Mentz two Cranes standing in silver, into the belly whereof the Priests by a device put fire and frankincense so artificially, that all the smoke and sweet perfume came out at the Crane's beaks. A perfect emblem of the people's devotion in the Romish Church: the Priests put a little fire into them, they have little warmth of themselves, or sense of true zeal: and as those Cranes sent out sweet perfumes out at their beaks, having no smelling at all thereof themselves; so these breath out the sweet incense of zealous prayers and thanksgiving, whereof they have no sense or understanding at all, because they pray in an unknown tongue. And so from the holy place, the Temple, I come to the Holy of holies, the owner of this holy place, the Doctr. 6 Living God. The Apostle so styleth God here in my Text, to terrify the Corinthians from provoking him either to jealousy by their Idolatry, or to anger by their impure conversation with the Gentiles; whose gods were dead and senseless stocks, not able to apprehend, much less revenge any wrong offered unto them by their worshippers; and therefore they might be bold with them, as the Philosopher was with Hercules, putting him to his thirteenth labour in seething his dinner: and Martial with Priapus, in threatening to throw him in the fire if he looked not well to his trees: and * Eras. apoph. l. 5. Jovi Olympio detraxit magni ponderis amiculum, dicens, aestare grave, hyeme frigidum: Aesculapii auream barbam detraxit, quod negaret decorum patrem Apollinem imberbem, ipsum barbatum conspici. Dyonisius with Aesculapius, in cutting off his golden beard, alleging for it, that it was not fit the son should have a beard seeing the Father had none: but let Christians take heed of the least provocation of the living God, x Heb. 12.29. for he is a consuming fire. A child may play at the hole of a dead cockatrice, and a silly woman may strike a dead lion, but who dares handle a live serpent, or play with the paw of a ramping and roaring lion? how much more fearful by infinite degrees a thing is it to fall into the hands of the living God, who with the breath of his mouth is able to blow down the whole frame of nature, and destroy all creatures from the face of the earth! There is spirit and life in this attribute living, which comprehendeth in it all that we can comprehend, and all that we cannot comprehend of the Deity. For the life of God is his being, and his being is his nature, and his nature is all things. When we call upon the living God, we call upon the true God, the everlasting God, the Father of spirits, the Author of life, the Almighty, All-sufficient, All-working God; and what is not comprised in all these? The more excellent the nature is of any thing, the more excellent is the life thereof: as is the life of beasts than of trees, of men than of beasts, of Angels than of men. What then may we conceive of the life of God himself? from whence he hath his name in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and because it is his chiefest attribute, he most frequently sweareth by it in holy Scripture, As I live saith the Lord. This attribute, living, is applied to God in a threefold regard: 1. To distinguish him from the false gods of the Gentiles, which were dead and senseless stocks, bearing for the most part the image of a dead man, deified after death. 2. To represent unto us the sprightly and actuous nature of God, which is always in action, and ever moving in itself. 3. To direct us to the Fountain of life, from whom all life is derived into the creature by a threefold stream, of 1 Nature, 2 Grace, 3 Glory. 1 First, the true God is styled the living God in opposition to the heathen Idols, which were without life, sense, or motion: they had eyes and saw not, ears and heard not, hands and handled not; whereas the true God hath no eyes, yet seethe; no ears, yet heareth; no hands, yet worketh all things. The heathen Idols were carried upon men's shoulders, or camels backs, as the Prophet y Esa. 46.1.2.3. Esay excellently describeth the manner of their procession: but contrariwise, the true God beareth his children, and supporteth them from the womb even to their old age, and grey hairs. Mothers and nurses carry children but for a short space, God beareth his children all the days of their life. The heathen gods, as Saint z L. 1. de civet. Dei, Neque enim homines a simulachtis, sed simulachra ab hominibus servabantur, quomodo vero colebantur ut patriam custodirent & cives, quae suos non valuere custodire custodes? Austin observeth in the siege of Troy, saved not them that worshipped them, but were saved by them from fire and spoil; whereupon he inferreth, What folly was it to worship such gods for the preservation of the city and country, which were not able to keep their own keepers? but the true God preserveth them that serve him, and hideth them under the shadow of his wings. 2 God is called the living God, because he is all life, he understandeth and willeth, decreeth and executeth, beginneth and endeth, observeth and ordereth, appointeth and effecteth all things: he whirleth about the heavens, raiseth storms and tempests, thundering and lightning in the air, he moveth upon the waters, and shaketh the pillars of the earth, he turneth about the whole frame of nature, and setteth all creatures on work: in a word, as Trismegistus excellently expresseth this truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He potentiateth all acts, and actuateth all powers. 3 Living, because he giveth life to all that enjoy it, and preserveth also it in them to the period thereof set by himself. All other living creatures, as they have but one soul, so they have but one life: man to whom diverse Philosophers assign three souls, hath a threefold kind of life, 1 Vegetative, 2 Sensible, 3 Reasonable. But over and above, every faithful man hath an estate of three lives in God's promises: 1 The life of nature (which implieth the former three) at our entrance into the world. 2 The life of grace at our entrance into the Church, 3 The life of glory at our entrance into Heaven. Nature is the perfection of every creature, grace the perfection of nature, glory the perfection of grace. The life of nature is given to us to seek the life of grace, which bringeth us to the life of glory. That God is the author of the life of nature, nature herself teacheth; a Act. 17.28. In him we live, etc. as some of your Poets have said. In ipso vivimus, In him we live, move, and have our being. That he is the author of the life of grace, Saint John, whose name signifieth grace, testifieth; b Joh. 1.2. In ipso vita erat, In him was life, and the life was the light of men, and the light shined in darkness, and the darkness comprehended it not. Lastly, that he is the author of the life of glory, Christ who is the way, the truth, and the life, declareth, s●ying, c Jo●. 11.25. I am the resurrection and the life, whosoever believeth in me, though he were dead, yet shall he live. There remaineth nothing to the illustration of this point, but the removing of an objection which somewhat cloudeth the truth. For thus a man may argue; If God, as the Prophet speaketh, is the Well of life, in which there are the three springs abovenamed, one above the other, then is life conveyed to all creatures according to the capacity of their nature, and consequently all may truly and properly be said to live; how then is life appropriated to God, and God by this attribute, living, distinguished not only from feigned deities, which were no creatures, but also from creatures which are not God? I grant that other creatures live, and that truly and properly. For the Angels live in heaven, the Birds in the air, the Fishes in the sea, Men and Beasts in the earth, the Devil and damned ghosts in hell; but none of them live the life of God: their life differeth as much from his, as their nature from his. 1 His life is his nature, theirs the operation of their nature; the life of Angels is their contemplation, of Devils is their torment, of Men is their action, of Beasts their s●●e and motion, of Plants their growth; in brief, He is life, they are but living. 2 His life is his own, he liveth of himself, and by himself, and in himself; their life is borrowed from him, as all light is from the sun. 3 His life is infinite, without beginning or ending; their life is finite, and had a beginning, and most of them shall have an end, and all might, if he had so pleased. 4 His life is entire altogether, and perfect, theirs imperfect, growing by addition of days to days, and years to years. 5 His li●e is immutable, theirs mutable, and subject to many alterations and changes. To dr●w towards an end; you hear what You are, not profane or common houses, but the Temple; not the Temple of Devils, but of God, ye● the living God: mark I beseech you what will ensue upon it. Use. 1 If the ●●●thfull are the Temple of the holy Ghost, to rob or spoil any of them must needs be sacrilege in the highest degree. To assault and set open God's house, what is it but after a sort to offer violence to God himself, and commit a worse burglary than that which our laws condemn ●●th death? 2 If 〈◊〉 Saints of God are the Sanctuaries of the most High, what need they 〈◊〉 ●he ungodly pursue them fearfully to fly, and basely to seek to 〈◊〉 person for s●ccour, o● place for refuge? They carry a sanctuary about 〈…〉 of their bodies. Why should they take sanctuary who are 〈…〉 sanctuary oftentimes to save the greatest offenders from God● 〈◊〉▪ Such a sanctuary was Noah to the old world, Let to 〈…〉, Saint John to those that were in the house, Saint 〈…〉 were in the ship with him. So soon as Noah left the 〈…〉 entr●●● into the Ark, the world was drowned; so soon as Lot lets God 〈◊〉 and ●led 〈◊〉 Zoar, Sodom was burned with fire and brimstone from heaven: so soon as Saint John left the bath where he met Cerinthus the Heretic, and got out of the house, the house fell down: so soon as the Christians were safe at Pella out of Jerusalem, Jerusalem was destroyed. The house of Obed-Edom was blessed for having the Ark in it; and thrice happy are those houses which have many of these Temples in them. 3 If Gods chosen are his most holy Temple, they must not admit Idolaters into their communion, nor profane persons into their houses; for this were to set open the Church of Christ to Belial, and to entertain God's enemies in his own house. 4 Are our bodies and souls the Temple, and our faculties and members the Chapels of the holy Ghost? how holy then ought we to be in our inward and outward man? how pure in our souls, and clean in our bodies? What a horrible and abominable thing were it for a man to do any notorious villainy, or commit any filthiness in the Church upon the Communion Table? the savage Goths, and barbarous Infidels would not do so wickedly. Can we possibly believe that we are the Temple of the living God, if we be so dissolute, and impure, and profane as some are? Know we not that so oft as we swear vainly, and use curses and execrations, we profane God's Temple? so oft as we draw blood of our brother we pollute it? so oft as we corrupt him we destroy it? so oft as we defile our bodies with fornication, or our souls with Idolatry, we commit filthiness, and practise wickedness in the Temple of God, in the presence of God, even under his eye? Men and brethren, in this case what shall we do? for who hath not in some kind or other polluted Gods holy Temple, his soul and body? Lactantius giveth us the best counsel that may be, d Lact. de ira Dei, c. ult. Mundemus hoc Templum, Let us cleanse and purify this Temple which we have defiled. You will say, How is this to be done? Gorrham answereth you out of the Law. 1 The pavement, according to the rites prescribed by Moses, was to be broken up, and all dead men's bones cast out: let us in like manner break up the ground of the heart, and cast all dead works out of our consciences. 2 It was to be swept all over, and washed: let us in like manner wash our inward Temples with tears, and cleanse them with hearty repentance, and godly sorrow for our sins. 3 It was to be sprinkled with blood: let us in like manner through faith sprinkle our consciences with the blood of the Lamb. 4 It was to be perfumed with sweet odours and incense: let us in like manner perfume our inward Temple with zealous prayers, and sighs for our sins. When God shall see his Temple thus purified, his house thus prepared for him, he will return into it, and dwell in it again, and take delight in it, and enrich it daily more and more. I will lock up the gates of this Temple with the golden Key of * Lact. l. de ira Dei, c. ult. Sit Deus in nobis, non in templo, sed in cord consecratus; mundemus hoc templum, quod non fumo nec pulvere, sed malis cogitationibus sordidatur; quod non cereis ardentibus, sed claritate & luce sapientiae illuminatur; in quo si Deum semper crediderimus habere praesentem, cujus divinitati secreta mentis pateant, ita vivamus ut propitium semper habeamus, & nunquam vereamurs iratum. Lactantius: Let God be consecrated, or set up by us, not in the Temple, but in our hearts, and let us carefully cleanse this Temple, which is soiled and blacked, not with smoke and dust, but with impure thoughts and earthly desires: which is not enlightened with burning tapers, but with the light and brightness of wisdom: in which if we believe that God is continually present, to the beams of whose divine eyes the inmost Closets of all hearts lie open: let us so live that we may ever enjoy his favour, and never fear his wrath. Gracious Lord, who hast placed thy Tabernacle in the midst of us, in our hearts, consecrate them, we beseech thee, for holy Temples unto thee; sprinkle them with thy blood, cleanse them by thy grace, enlighten them with thy Word, sanctify them with thy Spirit, adorn them with thy gifts, and fill them with thy glory. O thou who dwellest in the highest heavens, come down and visit thy lower houses, our bodies and souls, dedicated unto thee, take a lodging with us for a while in our earthly Tabernacles; and when we must leave them, receive thou us into thine everlasting habitations. So be it. etc. THE GENERAL HIS COMMISSION. A Sermon preached at S. Jones' before the right honourable the Earls of Oxford, Exeter, and Southampton; and diverse other Captains and Commanders ready to take their journeys into the Low-Countries, in the year 1621. THE EIGHTEENTH SERMON. JOSUAH 1.9. Have not I commanded thee? be strong and of a good courage, be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest. Right Honourable, Right Worshipful, etc. I Find this Aphorism in the prime Writers of our common laws, Gladius gladium juvat, the one sword steeds the other: whereby is meant that the Ecclesiastical and Temporal powers mutually aid and assist each other; that Canons improve laws, and laws corroborate canons; that where the arm of the secular Magistrate is short in civil punishments, the ecclesiastical lengtheneth it by inflicting Church censures; and again, where the ecclesiastical arm is weak, the secular strengtheneth it by executing corporal punishments upon such delinquents as stand out in contempt of spiritual. The like may be said of the a Ephes. 6.17. spiritual and military sword, Gladius gladium exacuit, the one whets & sharpens the other. For the word of God, which is the sword of the spirit, by divine exhortations and promises sets such an edge upon the material, that God's men of war therewith easily cut in pieces the armour, and put to flight or death the armies of the b Heb. 11.34. Out of weakness were made strong, waxed valiant in fight, put to flight the armies of the Aliens. Aliens. The Jews never acquitted themselves so worthily, nor fought so victoriously, as when they received their armour out of the Temple from the Priest's hands: and after Constantine the great having seen a vision in the air, and heard a voice from Heaven, In hoc signo vinces, set the cross upon the Eagle in his Ensign, his Christian soldiers marched on so courageously, and drove with such speed before them the bloody enemies of their faith, that they might seem to be carried by the wings of an Eagle. The ancient Laced aemonians also before they put themselves in the field, had a certain Poem of Tyrtaeus read unto them; but no Verses or Sonnets of Tyrtaeus, Pindarus, or Homer, are comparable in this respect to the Songs of Zion: no Cornets, Fifes, or Drums in the camp sound so shrill in a Christian soldiers ears, as the silver Trumpets of the Sanctuary: no speech or oration like to a Sermon to rouse up their spirits, and put courage and valour into their hearts, who fight the Lords battles. None putteth on so resolutely, as he who hath God's command for his warrant, and his presence for his encouragement, and his Angels for his guard, and a certain expectation of a crown of life after c Revel. 2.10. Be faithful unto death, and I will give thee a crown of life. death for his reward. He cannot but be such as Josuah is here willed to be, that is strong, and of a good courage, afraid of no adverse power, dismayed with no preparations on the contrary part, appalled at no colours, no not at the wan and ghastly colours of death itself: For if d Rom. 8.31. God be for us, who can be against us; or if they be against us, hurt us? Have not I commanded thee? be strong therefore, etc. As God at the first, by breathing into man the e Gen. 2.7. And he breathed into his nostrils the breath of life, and man became a living soul. spirit of life, made him a man; so here by breathing into Josuah the spirit of courage, he made him a man of war. Reason is the form and specifical difference of a man; and fortitude and valour of a soldier: Be strong therefore, and of a good courage. This courage cannot be well grounded, unless it have Gods command, or at least warrant for the service (Have not I commanded thee?) and his presence for our aid and assistance (The Lord thy good is with thee.) If we have Gods command or allowance for the service we undertake, if we fight under his Banner, and follow his Colours, we may well be strong, and of a good courage. The Heathen f Ovid. fast. l. Tu pia tela feres, sceleratas ille sagittas, Stabit pro signis fasque piumque tuis. Poet could say, that those who have Religion and Justice on their side, may promise themselves happy g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eras. Adag. success. A good cause maketh a good courage, as wholesome meat breeds good blood (Have not I commanded thee?) be strong, etc. A good courage in a good quarrel cannot want God's assistance, The Lord thy God is with thee. Behold here then, noble Commanders and Soldiers in the Lords battles, 1. Your commission: Have not I commanded? 2. Your duty: Be strong. 3. Your comfort, and ground of confidence: The Lord is with you. Have God's word for your warrant, and his presence for your assistance, and you cannot but be valiant and courageous; your commission will produce courage, and your courage victory. As you are to receive commission from God, so be strong in God, and God will be with you: first have an eye to your commission. Have not I commanded thee? As Moses was a lively and living type of the Law, so was Josuah of the Gospel. Moses commendeth God's people to Josuah; the Law sendeth us to the Gospel. Moses led the people through the Wilderness, and discovered the Land of promise from Mount Nebo, and died; but Josuah brought the people into it, and put them in possession thereof. The Law leadeth us in the way, and giveth us a glimpse of the celestial Canaan; but the Gospel, by our Josuah Christ Jesus, bringeth us into it, and possesseth us of it. That which the Hebrew pronounce Josuah, Saint Luke and the 70. Interpreters writ h Acts 7.45. Hebr. 4.8. Jesus. And i Elias l. vos. Rabin. Judaei nolunt dicere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia non confitentur ipsum esse salvatorem, possumus etiam dicere id factum esse, quia pronuntiatio literae ע difficilis est Gentibus. Baal Aruch in lexic. talmud. Mos linguae syrae est elidere ח & ע literas. Drusius, in his Commentary upon the Hebrew words of the New Testament, out of Baal Aruch, and Elias, proveth, that Josuah and Jesus are all one name. Josuah is Jesus in the history, and Jesus is Josuah in the mystery. Josuah is typical Jesus, and Jesus is mystical Josuah. Here than adamas insculpitur adamant, one diamond cuts and points another. Jesus Christ instructeth and encourageth Jesus Nave, the substance forms the shadow, the face draws the picture, the truth fitteth and accommodateth the type. As those who deal in curious stuffs that are wrought on both sides, view the flowers as well in the inside as the out; so in the sacred context of this book, we are as well to handle and take special notice of the inside as well as the outside: the mystical reference, as well as the historical relation. When we read of Josuah, let the eye of our faith be upon Jesus: when we read of his passing over Jordan, before he gained his greatest victories, we must think of Jesus passing the river Cedron before his passion: when we read of Josuahs' k Jos. 4.8. placing 12. stones for a memorial to the children of Israel for ever, let us think of Jesus his setting 12. precious l Apoc. 21.19. stones in the foundation of the heavenly Jerusalem: when we read of * Jos. 12.7. Josuahs' slaying, or driving out of all the old Inhabitants of Canaan, let us think of Jesus his destroying the * Eph. 4.22. old man in us, and driving out all the native, and (if I may so speak) aboriginall sins out of our consciences: when we read of Josuahs' vanquishing 31. Kings, let us think on Jesus his victories over sin, hell, and death, his leading captivity captive, and subduing all principalities, and powers, and thrones, and dominions, and whatsoever lifteth itself up against his Cross: when we read of the Sun standing still in m Jos. 10.12. Josuah his battle against the Amorites, let us think of the Sun's vailing himself, and the Heaven's mourning in sables at the passion of our Saviour. Lastly, when we read of Josuahs' forcible entry, and taking possession of the earthly, let us meditate upon Jesus his victorious entry into the celestial Canaan. Thus briefly of the person commanding, and the person commanded, both literally and mystically. The command itself is to be a valiant Commander and Leader of God's people against the Amorites, Amalekites, Jebusites, and all the several sorts of the Canaanites. For the clearing of which commission of Josuah, two questions are to be debated: 1. Whether war in general can stand with Religion. 2. Whether this war in particular could stand with Justice. Both are briefly resolved in one word, I: God commandeth Josuah to fight; therefore war is lawful: he appointeth Josuah to command in chief in this war against the Canaanites; this war therefore was just. Yet to remove all scruples out of weak consciences, I crave leave to bring out before you, and break in pieces those weak and dull weapons wherewith some fight against all war and fight in general, and this war in special. First, they allege that Christ our Lord is styled the Prince of peace, that his Spouse, the Church, is said to have nothing red about her but her lips; which are described to be ruddy, because all her discourse is of Christ's bloody passion. Secondly, by the Christian law, say they, we must rather dye than kill, rather patiently suffer our own blood to be spilt, than spill any others: if we must render to no man evil for evil, nor rebuke for rebuke, much less blows for blows: they that smite with a sword, shall n Mat. 26 52. perish with a sword. Thirdly, they labour also to make the ancient Fathers on their parts, and by name Lactantius, and Cyprian. o Lactant. di●in. 〈◊〉. Si qu● 〈◊〉 homin●●●●gulaver 〈◊〉 ●nta 〈◊〉 ac ●●●at●●o●● betur, n●●●●d te●●e●● hoc domicilium eum admittifas putant: ille autem qui infinita hominum millia truc●dave●it, cruore campos inundaverit, slumina infecerit, non modo in Templu● sed etiam in coelum admittitur. Lactantius argueth thus: If any man cut the throat of one man alone, he is taken for a nefarious malefactor and bloody murderer, and shut out of the house of God on earth: and shall he who hath been the death of many millions, who hath coloured the rivers with man's blood, and made an inundation thereof in many pitched fields, not only be admitted into the Temple, but into Heaven? And Saint p Cypr. ep l. 2. Madet orbis mutuo sanguine, & homicidium cum admittant singuli c●●men est. virt●s vorat i● cum publicè petitu●. Cyprian pursueth the same argument: The world, saith he, swimmeth with man's blood, and murder, if it be committed by single men, or one by one, is a heinous crime; but an heroical virtue, when by public authority thousands of men are miserably slaughtered. Can he be a good Warrior, who is taught to seek peace and ensue it; if his enemies strike him on the right hand, to turn the left; if he compel him to follow him one mile, to accompany him two? With these weapons certain cowardly Heretics war against all war, and sharpen their pens against the sword: but they are easily beat back. As Christ is styled the Prince of peace, so God is in holy Scripture every where honoured with the title of the Lord of hosts; and the Spouse of Christ is described to be terrible as an q Cant. 6.4. Army with banners. It followeth not, that because Christian Religion persuadeth patience, that therefore it abates courage: that because it forbiddeth private revenge, therefore public justice: because it condemneth bloody cruelty, therefore martial prowess. He which striketh with a sword, unless lawful authority put it into his hand, shall perish with a sword; but where God and his Vicegerent putteth a sword into our hands, we must smite with it, or we deserve to be smitten with it. We must seek peace, and ensue it by all means; whereof one, and that a most powerful one, and sometimes the only one, is by managing a just war. And therefore, as Saint Jerome, though otherwise he seem partial for virginity against marriage, yet in this respect he preferreth marriage, because it begets virgins: in like manner those who are most averse from war, must yet hold with it in this respect, because oftentimes nothing but a good sword can make a sure and settled peace. And therefore though in the first building of the Temple there were no noise of any iron tool, yet in the second they built with their r Nehem. 4.13. tools in one hand and their sword in the other. And do we not read, that the servants of God by s Hebr. 11.33. faith have subdued Kingdoms? Was it not foretell of them, that they should bind Kings in chains, and Nobles in links of iron, to execute upon them the judgement written, This honour have all his t Psal. 149.8, 9 Saints? Doth not the Kingly Prophet David by the spirit give them the word, Arm, arm: Let the high praises of God be in their mouths, Ver. 6. and a two edged sword in their hands? If Saint John Baptist had judged the profession of a soldier incompatible with the calling of a Christian, when his soldiers came unto him, and demanded of him what they should do, he would have returned them this short answer, Quit your calling, and throw away your armour, and undertake another profession: but on the contrary, he allowing their calling, directeth them how to demean themselves in it, saying, Do u Luke 3.14. violence to no man, nor accuse any falsely, and be content with your wages. Christian Religion is purest of all religions from all stain of blood. A Christian Commander would more hearty wish than ever Antonius did, Utinam possem multos ab inferis revocare; I would it were in my power to restore those to life, whom the sword hath devoured: but when the only means to save the lifeblood about the heart, is to let out some of the corrupt blood in other parts, he is a cruel Physician that will n●● prick a vein. When the right of a Crown, when the honour of the St●●e, when the Commonwealth, and every man's private fortunes, when R●●i●●ion and our Faith lieth on bleeding, not to use the speediest means that ●●y be to drive away Usurpers, Invaders, Rebels, Traitors, and other bloodsuckers, is bloody cruelty, and which is worst of all, cruelty to ourselves and our own bowels. To conclude, if any upon what pretext soever shall cast a blur upon the noble & honourable profession of a soldier, he goeth about not only to take off the Garland from the heads of all David's Worthies, but also the Crown from David himself, and Constantine the great, and Theodosius, and many other the most glorious Princes that ever swayed mortal Sceptres. All that Christianity requireth in waging war, is comprised in that golden sentence of Saint Austin, Esto bellando pacificus; Be thou a peacemaker even in warring, war with peace, war for peace. War with peace, being persuaded in thy conscience of the lawfulness of the quarrel, and bear no private malice, nor bloody mind towards thine enemy: conquer him as fairly as thou canst; and let this be the end of taking up arms, that arms may be safely laid down on all hands And that wars especially thus managed are lawful and warrantable even among Christians, none but brainsick Anabaptists doubt: But what kind of wars are lawful, is a point not so soon determined. Some are merely for defensive wars, * Ovid. l. 1. Fastorum. Sola gerat miles quibus arma coerceat arma. And that such wars are lawful Nature herself teacheth: x Cic. pro Milunc. Est enim haec non scripta sed nata lex, ad quam non docti sed facti, non instituti, sed imbuti sumus. This is a law written in the heart of all men, to repel force with force, and beat back arms with arms; therefore defensive arms need no apology or defence. Offensive arms are allowed by the Orator in two cases, only pro fide & salute, when the safety, or honour of the State requires either to right or to save ourselves. Christian Religion is not so straitlaced, But maintaineth all wars to be just, when they are necessary; and to judge when they are necessary, belongeth to the sovereign power of the State, in whomsoever it resideth, either in the Prince, as in all free Monarchies; or in the Senate and prime men, as in an aristocraty; or the major part of the people, as in a Democraty. It may be said that no necessity can be pretended to invade a foreign country, and root out all the natives and inhabitants, and settle ourselves in their places, which was Josuah and Israel's case: How then was this war lawful? The answer hereunto is twofold. First, that the Israelites title was good to the Land of Canaan by the donation of God himself, for more than four hundred years before this time. Secondly, Josuah had a special command from God himself, to root out the Canaanites, and to plant God's people in their room. Therefore as he had good warrant to undertake this war, so he had great reason to pursue & manage it valiantly. For where God giveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he giveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; where God giveth authority to do a thing lawfully, there he giveth power to do it effectually. Be strong, and of a good courage. In these words the Lord of hosts inspireth Josuah the General of his Army with the spirit of fortitude and courage, to perform this noble service, to settle his people in their long promised inheritance: he exhorteth them to put on a resolution to adventure upon all dangers, to break through all difficulties, and contemn all terrors in the accomplishment of this honourable work. Be strong, and of a good courage, there are the positive acts; Be not afraid, nor dismayed, there are the privative acts of Christian fortitude: strength taketh away fear, courage dismaidness; be strong in body, and of good courage in mind; or be strong in thyself, and courageous against thy enemies: be not surprised with any inward fear, nor dismayed with any outward terror. For I am the Lord, and can; I am thy God, and will be thy guard and convoy in all thy ways whithersoever thou shalt go. Fortitude and magnanimity is one of the cardinal virtues consisting in a mediocrity, or middle temper of the mind, between audacious temerity, and timorous cowardice. It is usually divided into two kinds: 1. Fortitudinem in ferendo: Fortitude in bearing. 2. Fortitudinem in feriendo: Fortitude in attempting, or assailing. The former is the glory of the Martyrs, the later the crown of Christian soldiers; both are requisite to make up the perfect entire virtue of Christian fortitude, which must have as well a back of patience to endure all hardness, as an edge of valour or courage, to set upon all difficulties, and go through all dangers, not sticking at death itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the king of all fears. This virtue is called in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from a word signifying a man, as manhood in our Language, to intimate, that it is the most proper virtue of a man; and that he is not a man, who is not manly and courageous in God's cause, and his Countries. Degeneres animos timor arguit, Fearfulness is an argument of a base mind, but valour is the proper ornament of a generous spirit; which hath been always held in that esteem in the world, that all trophies, triumphs, obelisks, coats of arms, and other ensigns of honour have been appropriated to this virtue, and that deservedly. For all other x Cic. pro Murena. Omnes artes latent sub tutelâ rei bellicae. arts and professions whatsoever, lie under the safe protection of it. In which regard Fulvius removed the images of the nine Muses out of a Chapel in Ambration, and placed them in Hercules' Temple at Rome; to show that as arms need the commendation of arts, so all arts stand in need of the defence of arms. To this virtue we own our liberty, our honour, our wealth, our state: upon which premises the Orator inferreth this conclusion; y Cic. pro Muren. Cedat stylus gladio, umbra soli, sitque illa virtus in civitate prima, per quam fit ipsa civitas omnium princeps. Let therefore the pen give place to the sword, arts to arms, the shade to the sun, and let that virtue have the preeminency in the State, by which the State itself getteth the precedency of all other; let that rule in the city, by which the city hath obtained the rule of the whole world. The great Philosopher Aristotle seemeth to subscribe to this conclusion: for in martialing moral virtues in their order, he giveth magnanimity the first place: and he yields this reason for it; the more difficult and dreadful the subject, the more excellent the virtue which regulates the affection about it: now death is the chief of all fears, magnanimity therefore which conquereth this fear is the Prince of all virtues. As the strength of a blade is tried by the hardness of the matter which it cutteth, be it wood, stone, or metal: so the excellency of virtue is seen in the difficulty of the object about which it is conversant; and what so difficult as willingly to hazard our life, & contemn death? If reason can work this in a moral man, shall not religion much more in a Christian? If fame, & a garland of flowers, and a small donative can produce noble thoughts & resolutions in heathen, shall not immortal glory, and an incorruptible garland, and hope of an immarcessible crown breed more generous resolutions in those who have given their names to the Lord of Hosts, to fight his battles? especially considering that valour and courage, as it is more honourable, so it is safer than base fear. For it strikes a terror in the hearts of the enemies, and often times wins a victory without striking a blow. And as our courage maketh the enemies fearful, so our timorousness maketh them valorous; our trembling at danger bringeth more danger upon us, by making us unable to resist. For this cowardly affection worketh not only upon the soul, but upon the body also; and as it dejecteth and dis-armeth the one, so it disableth and weakeneth the other. But the strongest motive to fortitude, and most effectual incentive to courage, and surest ground of confidence, is that which now followeth in the last place. The Lord thy God is with thee whither soever thou goest. The Lord, whose command is universal; God, whose power is invincible; The Lord thy God, whose mercies are incomprehensible, is with thee whither soever thou goest. If the Lord thy God be with thee, his wisdom is with thee to direct thee, his power to protect thee, his strength to support thee, his goodness to maintain thee, his bounty to reward thee, his word to encourage thee, and, if thou die under his banner, his Angels presently to carry thee into heaven. Where the Israelites lamentably deplore their ill success in war, they attribute it to God's absence, z Psal. 44 9 & 60.10. Thou goest not forth, say they, with our armies. And to the end that they might be more assured of God's presence with them in their battles, they carried the Ark of God with them, and were wont to ask counsel of him before hand, touching the success of their war; and in ancienter times the Priests gave answer from God by the Ephod: but in the latter, if we may believe a Joseph. antiq. Judaic. Josephus, they guessed at the event by the glaring or duskiness of the Diamond on the Priest's breastplate. For if it shined brightly and clearly, it foreshowed certain victory; but if it changed the colour, or lost any thing of the lustre, it portended ill success. The Lacedæmonians being overtaken by the Persian horse, and overwhelmed with great flights of arrows, did notwithstanding quietly sit still, without making any resistance at all, or defence, till the sacrifices for victory were happily ended; yea though many were sore hurt, and some slain out right before any good sign appeared in the entrailes: but as soon as their General Pausanias had found good tokens of victory, and persuaded his soldiers of the divine approbation of their war, they arose, and with excellent courage first received the charge of the Barbarians, and after charged them afresh, and slew Mardonius the Persian General, and many thousands of the rest, and got the day. If the conjectural hope of the aid and assistance of a feigned deity put such courage and resolution into the Lacedæmonians, shall not faith in the true God, and confidence in his help, breed better blood, and infuse nobler spirits into the hearts of God's warriors, and Christian soldiers? God can save his, and overcome the enemy, as well with small forces as with great; but all the forces in the world without him have no force at all. Therefore though Captains have many employments, yet they must look especially to hoc unum necessarium, this one thing most needful, That they have God on their side, that they make him sure for them. You will say, I know, How may this be done? How may he be wrought and made through for us? He showeth at the 7. & 8. verses. Observe to do according to all the Law which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayst prosper whithersoever thou goest. This book of the law shall not departed out of thy mouth, but thou shalt meditate therein day and night, that thou mayst observe to do according to all that is written therein: for than thou shalt make thy way prosperous: and then thou shalt have good success. First, the Lords Josuah's must look strictly to their life and conversation, so much the rather by how much in battle they are nearer death; which points to them in every sword and spear, and giveth them a summons at the report of every Cannon, and discharging of every Piece. Secondly, they must look to their companies and troops, and see that there be never an Achan among them, never a sacrilegious, profane, or abominable person, whose horrible crimes, if they be not discovered and punished, may prove the loss of many a battle, and the ruin of a whole army. The Barbarians hands, saith Saint b Barbari nostris vitiis fortes sunt. Jerome, are made strong against us by our grievous transgressions; our infirmities are our enemy's greatest strength, our distractions their security, our crying sins their thundering ordnance. c Sal. l. 4. de provide. Salvianus acknowledgeth that it was just with God to strengthen the armies of the Goths and Vandals, though they were heretics, against the right believing Romans, because those barbarous nations observed most strict discipline, and lived more chastely and temperately than the Roman soldiers. Lastly, when you put on your corporal armour, forget not to put on the spiritual, laid out for you by the Apostle, and gilt by his divine eloquence; I mean, d Eph. 6.14, 15, 16, 17. The breastplate of righteousness, the shoes of preparation, the shield of faith, the helmet of salvation, and the sword of the spirit. Learn of that fortunate Commander of the Goths, who, like lightning, in a moment appeared from one part of the earth to the other, and nothing was able to withstand him. This Emperor never put himself into the field to fight with his enemy, before at home he had made his peace with God. Salvianus, who lived at the same time, and accurately observed his demeanour, attributeth his miraculous victories to nothing more than to his extraordinary and admirable devotion. e Sal. de prov. l. 7. Ipse rex hostium usque ad diem pugnae, stratus cilicio preces fundit, ante bellum in oratione jacuit, ad bellum de oratione surrexit. The King that warreth against us, to the very day in which he draweth out his forces to fight, lieth on the ground at his devotion in sackcloth and ashes; before he goeth into the battle he is at his prayer in private, and never riseth but from his knees to fight. Wrestle you in like manner with God, that you may be Israel's; keep his Law as strictly as your Martial discipline, and I will be bold to give you now at your parting the benediction of the Psalmist: * Psal. 45.3, 4. Gird your swords upon your thighs, O ye mighty, with glory, ride on with honour, because of truth, meekness, and righteousness, and your right hand shall teach you terrible things; your arrows shall be sharp in the heart of the King's enemies, whereby the people shall fall under you. Hath not the Lord by his Vicegerent commanded you to help and assist your brethren? Be strong therefore, and of a good courage, and the Lord God shall be with you whithersoever you go. To whom, etc. THE CROWN OF HUMILITY. A Sermon preached in Wooll-church, April 10. 1624. THE NINETEENTH SERMON. MATTH. 5.3. Blessed are the poor in spirit: for theirs is the Kingdom of Heaven. THey who desire to abide in the Tabernacle of the Almighty, and rest upon his holy a Psal. 15.1. Hill, had need to get by heart, and con without book by continual practice this Sermon of Christ upon the Mount: which hath more ravishing strains of Eloquence, more divine a phorismes of Wisdom, more powerful motives to Holiness, more certain directions to Happiness treasured up in it, than are found in all the parenetiques of Orators, all the diatribes of Philosophers, all the apothegms of Sages, all the emblems of Poets, all the hieroglyphics of Egyptian Priests, all the tables of Laws, all the pandects of Constitutions, all the digests of Imperial Sanctions, all the bodies and systemes of Canons, all acts of Parliament, all rules of Perfection ever published to the world's view. I dare confidently affirm, that which all the ancient and later Commentatours upon it will make good, that this one Sermon in Monte surmounts them all. Ubi desinit Philosophus, ibi incipit Medicus; Where the Philosophers left and could go no further, the Physician of our soul goes on, at the health and eternal salvation of our immortal spirit: where they made an end of their discourses, which yet came fare short of their mark, there he gins, at blessedness itself. And doubtless, if there be any happiness in knowledge, it is in the knowledge of happiness; which the proper owner thereof in himself, and gracious donor to his creatures capable thereof, bestoweth here as a dowry, and shareth between eight divine virtues. 1. Humility: poor in spirit. 2. Repentance: mourning for sin. 3. Compassion: ever meek. 4. Devotion: hungering and thirsting for righteousness. 5. Piety: always merciful. 6. Sincerity: pure in heart. 7. Brotherly love: making peace. 8. Patience: enduring all for righteousness sake: There are no strains in Music so delightful, as those in which discords are artificially bound in with concord's; nor dishes so dainty, as those in which sweet things, and tart or sour are seasonably mingled: nor pictures so beautiful, as those in which bright colours with dark shadows are curiously tempered: nor sentences so rhetorical, as those in which contraries are fitly opposed, and set one against the other. Such are almost all the strains of this sweet Lesson pricked by our Saviour, such are all the dishes placed in this heavenly Banquet, such are the pictures set in this Gallery, such are the sentences skilfully contrived into the Proem of this Sermon; wherein blessing is opposed to cursing, laughing to weeping, reward to punishments, satisfaction to hungering and thirsting, gain to losses, glory to shame, and (in my Text) heavenly riches to earthly poverty. 1. Blessed poverty, because to be enriched. 2. Blessed mourning, because to be comforted. 3. Blessed hungering, because to be satisfied. 4. Blessed enduring punishment, because to be rewarded. Blessed are the poor, etc. In these words our blessed Saviour, the hope of our blessedness here, and blessedness of our hope hereafter, teacheth us, 1. Whom we are to call blessed. 2. Why. 1. Whom, the humble in heart, here termed poor in spirit. 2. Why, because their lowliness of mind entitleth them to the highest top of honour, glory, and happiness, a Kingdom, and that in Heaven. Blessed, not in fruition, but in hope, are the poor, not simply in estate, but in spirit: and these are also blessed, not for any thing they have on earth, but for that they shall have in heaven, an incorruptible Crown of glory. 1. There are some to be held for blessed even in this life. 2. These blessed are the poor. 3. These poor are poor in spirit. Or if you like better of a Logical division, than a Theological partition, observe in this speech of our Saviour, 1. An affirmation, Blessed are the poor. 2. A confirmation, For theirs is the kingdom of Heaven. The affirmation is strange, and may be called a divine Paradox: for the world accounteth blessedness to consist in wealth and abundance; not in poverty. A good man, in the language of the City, is a wealthy man. Poverty above all things is despised: b Juv sat. 3. Nil habet infelix paupertas durius in se, Quam quod ridiculos homines facit. And of all poor men we have the meanest opinion of those that are poor in spirit, we account not them worth the earth they tread upon; yet for these Christ plaits the Garland of blessedness. Because the affirmation is strange, the confirmation ought to be strong; and so indeed it is: For, saith he, theirs is the Kingdom of Heaven. Whether we take the Kingdom of Heaven for the Kingdom of grace, or the Kingdom of glory, they have best right to both. For the Kingdom of grace is in them, according to the words of our Saviour, c Luk. 17.21. The Kingdom of God is with you: and they shall be in the Kingdom of glory when they enter into their Master's joy; & therefore they are doubly happy: 1. Re. 2. Spe. 1. Re, in the present possession of the Kingdom of grace: and 2. Spe, in the certain expectation of the Kingdom of glory. O how is the world out in her account! She esteemeth them the only miserable, who indeed are the only happy: she deemeth them the offscouring of all things, who shall shine as stars in the Firmament: she accounteth them beggars and forlorn men, who are d Apoc. 1.6. And hath made us Kings and Priests unto God. Kings to God, and so assured of a celestial Crown, that Christ saith not theirs shall be, but theirs is the kingdom of Heaven, as if they now ware it. When one of Apelles his scholars had drawn Helena in costly and gorgeous apparel, hung all over with orient pearl, and resplendent stones; O young man, saith he, because thou couldst not paint Helena fair, her natural feature being above thy art, thou hast drawn her rich: in like manner may we say truly, that because the Heathen Philosophers (whose several opinions amount unto the number of some hundreds, as Saint Austin relateth in his books of the City of God, and striketh a dash of his pen through them all) could not describe their summum bonum, or chief happiness beautiful; because they wanted the eye of faith to descry the beauty of the e 1 Pet. 3.4. hidden man of the heart, they like the young man thought to make amends by painting her rich, abounding with all outward comforts and contentments, houses, possessions, treasures, attendants, pleasures, honours: but our blessed Saviour contrariwise, because he could not set her forth rich in estate here (for f Mat. 8.20. The son of man hath not where to ●●y his head. he had not himself to lay his head upon) he describeth her most fair and beautiful, like * Psal. 45.13. Solomon's Queen, all glorious within. Hath not God chosen the g Jam. 2.5. poor of this world rich in faith, to be heirs of his Kingdom? Yes certainly: for Christ not only affirmeth them to be blessed, saying, Blessed are the poor; but also confirms it with a most forcible reason, For theirs is the Kingdom of Heaven. Upon which Scripture all my observations for the present shall level at three points: 1. Blessedness. 2. Poverty in spirit. 3. Kingdom of Heaven. First I will demonstrate, that the Saints of God enjoy a kind of blessedness in this life. Secondly, that this blessedness consisteth especially in their right to a crown in heaven. Thirdly, that this right is in the poor in spirit. Blessed are. They who observe the change and turnings of this mortal life, and in them consider how wretched man, like a Tennis-ball, is beat from wall to wall, & as it were racketted from one trouble to another, from one care to another, from one exigent to another, may easily guess at the reason why the ancient Sages termed him h Melancthon chron. ludum deorum, the god's game or sport. For as Tiberus Constantinus in the year of our Lord 577. i John Don psed. Mart commanding a golden cross set in Marble to be digged up, that it might not be trod upon, found under it a second, and under the second a third, and under the third a fourth; so the dearest servants of God in this world digging for the hidden treasure of the Gospel, find cross under cross, and loss upon loss, & sorrows after sorrows. Look how the waves in the sea ride one upon the neck of the other, and like as Jobs messengers trod one upon the heels of another; so miseries, and calamities, and vexations in the course of this life follow close one upon the other. The vanity of youth presseth upon the folly of childhood, and the ambition of ripe years immediately succeedeth the folly of youth, and infirmities of old age seize on the ambition of perfect age, and the terrors of death make haste after all. We run in the race of our life as it were in a ring of misery, from inward evils to outward, and from outward to inward, from diseases of body to maladies of mind, and from those to these; from fears to cares, and from cares to fears, from temporal losses to spiritual, and from spiritual back again to temporal, which are so many and so grievous, that whosoever is sensible of them, cannot but acknowledge this present life to be miserable: and if he be not sensible of them, he is to be accounted so much the more miserable, because he hath lost common sense, as Saint k Aug. de civet. Dei, l. 19 c. 7. Haec mala tam magna, tam horrenda, tam saeva quisquis cum dolore considerat miseriam necesse est fateatur, quisquis autem considerate, vel patitur ca sine animi dolote, multo utique miserius, ideò se putat beatum, quia humanum perdidit sensum. Austin nimbly wieldeth this two-edged sword against the Heathen Philosophers that doted upon worldly happiness. Polycrates, who would not seal the truth concerning the vanity and uncertainty of worldly happiness with his ring, which he purposely threw in the sea, that he might lose it, but regained it again out of the mouth of a fish sold in the Market, and brought into his Kitchen: yet afterwards he signed it with his blood, when the date of his happy fortunes were out, and the cross fell in the end to be his lot. And Croesus, who derided Solon, preaching to him this doctrine, as he sat upon his throne at Sardis, afterwards taken prisoner by Cyrus, and condemned to the fire, proclaimed it upon the pile now ready to be kindled, crying out upon Solon, l Herod. Clio. O Solon, Solon, I find thy words to be Oracles, and thy Paradox to be an Axiom: — dicique beatus Ante obitum nemo supremaque funera debet. that no man ought to be entered in the Calendar of the Blessed, before we see what end he maketh, whether the glorious light of his temporal prosperity go not out in an obscure and stinking snuff of a miserable and infamous death. Reason easily persuadeth, but Religion compelleth our assent to this truth. For Christianity is a m Tertul●n a olog. Hoc quod Christiani sumus fidei & speires est. mere matter of faith and hope: We walk n 2 Cor. 5.7. here by faith, and not by sight, our life is hid * Colos 3.3, 4. with Christ in God: when Christ who is our life shall appear, then shall we also appear with him in glory. By hope we are saved, but hope that is seen is not hope; for what a man seethe, why should he hope for it? If this hope were confined to this life, than were the best Christians of all men the most o 1 Cor. 15.19. If in this life oh ely we have hope in Christ, then are we of all men most m serable. miserable. How then doth our Saviour here crown eight sorts of Christians with a title of Blessedness, and those who make least show of it (viz.) the poor in spirit, mourners, hungry, thirsty, persecuted, reviled, cursed persons? To clear the meaning of our Saviour, it will be requisite briefly to declare, first, how man is capable of blessedness at all: secondly, how fare in this life, truly termed by St. Austin the region of death. Blessedness is a sovereign attribute of God, and as p Nyss hom de ●●at. Nyssen teacheth, primarily, and absolutely, and eternally belongeth to him only. Creatures are blessed but in part, derivatively, and at the most from the term of their creation. Beauty first shineth in the living face and countenance; that which is resembled in the image or picture, is but a secondary, or relative beauty: in like manner, saith he, the primary blessedness is in God, or to speak more properly, is God himself; the blessedness which is in man made after God's image, is but a secondary blessedness. For as the image is, such is his beauty and blessedness; but the image of God in man since his fall is much soiled and defaced, and consequently, his blessedness is very imperfect and obscure. Yet they that rubbe off the dust of earthly cares, and dirt of sin, and by spiritual exercises brighten the graces of God in their soul, as they are truly, though not perfectly beautiful within; so they may be truly, though not absolutely styled blessed even in this life. 1. First, because they are assured of God's love, and they see his countenance shine upon them, which putteth more q Psal 4.7. gladness into their heart, than is or can be in the heart of them whose corn and wine is increased. For if it be deservedly accounted the greatest happiness of a subject to be in continual grace with his Prince, what is it to be a Favourite of the King of kings? 2. Secondly, because they have an r 1 Pet. 1.4. inheritance incorruptible and undefiled, and that fadeth not away, reserved in the heavens for them. A great heir, though he may sometimes pinch for maintenance, and be driven to hard exigents; yet he still solaceth himself with this hope, it will be better with me, and I shall one day come to my lands: and such comfort have all God's Saints in their greatest perplexities and extremities. 3. Thirdly, because they enjoy the peace of a good conscience, which Solomon calleth a continual feast. And Saint Paul a cause of t 2 Cor. 1.12. For our rejoicing is this, the testimony of our conscience. Rom. 8.28. triumph and joy. 4. Fourthly, because all things work together for their good, and tend to their eternal happiness. The joys of the wicked are grievous, their pleasures are pain unto them: but on the contrary, the sorrows of the righteous are joyous, and the pains which they endure for Christ are pleasures unto them. The gains of the worldly are indeed losses unto them, because they help on their damnation; whereas the losses of the godly are gain and advantage unto them, because they further their salvation. 5. Fifthly, because they enjoy God (wherein consisteth the happiness of a man) in some measure and degree even in this life. For it cannot be denied, but that devout Christians, even whilst the soul resides in the body, have a comfortable fruition of the Deity (whose favour is better than life) by faith in the heart, by knowledge in the understanding, by charity in the will, by desire in the affections, by sight in the creatures, by hearing in the Word, by taste in the Sacraments, by feeling in the inward motions and operations of God's Spirit, which fill them with exceeding and unspeakable joy and comfort. Saint u Apoc. 21. John setting forth the blessedness of the triumphant Church, and depainting the joys of Heaven in golden colours, describeth a City situate in Heaven, whose temple is God, and light the Lamb, and walls Salvation, and courts praise, and streets gold, and foundations gems, and gates pearls, twelve in number, in a relation to the Lambs twelve Apostles. Answerable to the gates in price, though not in number, are the steps up to them, which our Saviour (who is the way) directeth us unto: they are eight in number, made of so many whole pearls, that is, divine Virtues. 1. The first step is humility, poor in spirit, upon which when we stand, we may easily get upon the next, godly sorrow, mourning for sin: none so apt to mourn for their sins, and humble themselves under the mighty hand of God in sackcloth and ashes, as the poor in spirit. 2. When we are upon this step, we readily get up upon the next, which is tender compassion and meekness: none so compassionate and meek towards others, when they slip into the mire of sin, as those who continually bewail their fowl falls, and wash their defiled souls with their tears. 3. When we are upon this third step, we may soon get up the fourth, which is hungering and thirsting for righteousness: for those who are most sensible of their own wants, and continually bewail their corruptions, and are compassionately affected towards others when they are overtaken with any temptation, must needs hunger and thirst for righteousness both in themselves and others. 4. When we are upon this fourth step, we may soon climb up to the other three; Mercy the fifth, Purity the sixth, and Peace the seventh: for they who eagerly pursue righteousness, shall certainly meet with these three her companions. Lastly, they who have attained unto righteousness, and are enamoured with her three companions, Mercy, Purity, and Peace, will suffer any thing for their sake, and so ascend up the highest step of Christian perfection, which is constant patience, and zealous striving for the truth, even unto blood, which is not only saved, but cleansed also by being spilt for Christ's sake. The lowest grease or stair, and the first step to Heaven is poverty in spirit, that is, as the Fathers generally interpret, Humility: which is the ground-colour of the souls beautiful images the graces of the spirit. The ground-colours are dark and obscure, yet except they be first laid, the wool or stuff will not receive, much less retain the brighter and more beautiful. Such is lowliness of mind, of no great lustre and appearance in itself; yet without it no grace or virtue will long keep colour, and its beauty: and therefore Christ first lays it, saying, Blessed are the Poor in spirit. These poor in spirit are not to be understood poor in spiritual graces, such cannot come near the price of the Kingdom of Heaven: and therefore the spirit adviseth them under the type of the Church of * Apoc. 3.18. Laodicea, to buy of him gold tried in the fire, that they may be rich, etc. nor are they necessarily poor in state, much less such as are poor in state only: for bare poverty, yea though it be voluntary, is but a weak plea, and giveth a man but a poor title to a Kingdom in Heaven. We hear indeed in the Gospel of Lazarus the x Luke 16.22. Beggar in Heaven, but we find him there in the bosom of rich Abraham, to teach us, as Saint Austin noteth, that neither the poverty of the one brought him thither, nor the wealth of the other kept him from thence. y John 14.2. In my Father's house, saith our Saviour, there are many mansions; some for the rich, some for the poor, some for noble, some for ignoble, some for z Agapet. ad Justin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. kings, some for beggars: and it is hard to say, whethers crown in Heaven shall be more massy, and be set with more orient jewels, the rich man's, who is also rich in God, or the poor man's, who is poor for God: the wealthy, who hath given much to Christ, or the needy, who hath lost all for his sake: the noble and honourable man, who by his birth and place hath ennobled the Christian faith, or the ignoble, who hath preferred the ignominy of Christ's cross to all the honours of this world: the King, who layeth down his sceptre at the foot of Christ's cross, or the Beggar, who taketh up his cross, and readily followeth Christ. It is true which Saint a Cypr. de laps. Multos patrimonia pondere suo depresserunt in ter●am. Cyprian chargeth many of the rich in his time with, that their great patrimonies, and large revenues of their lands, with the weight thereof pressed them down to the earth, nay, some to hell. But the fault was in their mind, not in their means; in their desires, not in their fortunes or estates. For as when a man taketh a heavy Trunk full of plate or money upon his shoulders, it crooketh his back, and boweth him down toward the earth; but if the same weight be put under his feet, it lifteth him above ground: in like manner if we put our wealth and riches above us, preferring them to our salvation, they will press us down to the ground, if not to hell with their weight; but if we put them under our feet, and tread upon them as slaves to us, and quite contemn them in respect of heavenly treasure, they will raise us up towards heaven. As they did Job, who made so many friends of unrighteous Mammon, that every eye that saw him blessed him. As they did Mary Magdalen, whose name is and shall be like an ointment poured out to the end of the world, because she broke an Alabaster box of most costly b Matth. 26.12, 13. Wheresoever this Gospel shall be preached in the whole world, there shall also this that this woman hath done be told, for a memorial of her. ointment upon the head of our Saviour. As they did Cornelius, whose almsdeeds were a forcible means to carry up his prayers into Heaven, Acts 10.31. Thy prayer is heard, and thine almsdeeds are had in remembrance. As they did Dorcas, whom the clothes which she made for the widows and poor orphans kept warm in her death bed (The c Acts 9.39. widows stood by her weeping, and showing the coats and garments which Dorcas made whilst she was with them) and were motives to Saint Peter by miracle to restore her to life. As they did Constantine the great, who made his crown the basis of Christ's cross. As they did Ludovicus, who by continual largess turned all his state into obligations. The meaning than is not, that none are blessed but poor: for d 1 Tim. 4.8. Godliness is profitable unto all things, etc. Godliness hath the promises of this life, and the life to come. But to make up the harmony of the Evangelicall doctrine in this place, we must take one note from the words as they are related by Saint Luke, and another from the words, as they are recorded by Saint Matthew in my Text. The note from Saint Luke is, That the world's miserable man is for the most part Christ's blessed man. Christ's words in Saint Luke are these; e Luke 6.20, 21, 24, 25. Blessed be ye poor: for yours is the Kingdom of God. Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. But woe unto you that are rich: for you have received your consolation. Woe be unto you that are full: for you shall hunger. Woe unto you that laugh now: for you shall mourn and weep. Vicibus res disposita est, Happiness goes by turns. Dives shall be Lazarus hereafter, and Lazarus on earth shall be Dives in Heaven: those who laugh here, shall weep there; and those who weep here, shall laugh there: those who feast continually, and riot in pleasures in this world, shall fast in the other; and those who fast upon earth, shall feast with the Lamb in Heaven. But the note which we are to take from Saint Matthew is, That affliction and penury, unless it be sanctified to us by God, no way maketh us happy: Blessed are the poor, not simply, but with an addition, in spirit. The poor are blessed, if poor in spirit, that is, humble. Blessed are they that mourn, if their mourning be a godly mourning, either out of sense of their own sin, or compassion of their brethren's miseries. For godly f 2 Cor. 7.10. sorrow worketh repentance to salvation not to be repent of; but the sorrow of the world worketh death. Blessed are they that hunger and thirst, if it be for righteousness; for there are that hunger for the fleshpots of Egypt, and there are that thirst after blood, or after g Prov. 9.17. Stolen waters are sweet, and bread eaten in secret is pleasant, but he knoweth not that the dead are there, and that her guests are in the depth of hell. stolen waters, which are sweet in the mouth, but poison in the belly, and rottenness in the bones. And neither of these are blessed. All that are in want are not Christ's poor, neither are all that wear blacks his mourners. Saint Luke saith in effect, not many rich are blessed: Saint Matthew addeth, nor all poor, but the poor in spirit only, that is, such as are of an humble spirit, or a h Prov. 16.19. Esay 57 15. I dwell in the high and holy place, with him also that is of a contrite and humble spirit. contrite spirit. Those i Beza in Mat. 5. Qui sive paupertate, sive aliis calamitatibus domiti, sive ultro peccatorum suorum sensu tacti, & ab omni superbiâ remoti, sese Deo subjiciunt. who by any affliction outward or inward are so thoroughly tamed and subdued, that they humble themselves under the mighty hand of God, wholly relying upon his providence for their estate, and upon his mercy for their salvation. None is poor in spirit, saith k Calvin harm. Nemo spiritu pauper est, nisi qui in nihilum apud se redactus in Dei misericordiâ recumbit, namque desperatione fracti, cum adversus Deum fremunt, elato superboque spiritu esse oportet. Calvin, but he who being brought to nothing in himself, casteth himself wholly upon God's mercy. For he who groweth into desperate fits, and murmureth against the most High, must needs be of an impatient and proud spirit. Crosses work not alike upon all: some are bettered by them, some are made worse; some are bowed down by them, others rise up against them. As under the same flail the stubble is bruised, and the corn purged; and in the same l Aug. l. 1. de Civ. Dei. Sub codem igneaurum rutilat, palea fumat. fire gold shineth, and chaff smoketh: so the same affliction which tryeth the faith of the godly like gold, and maketh it more precious, consumeth the temporary belief of hypocrites like dross. We read in the Apocalyps, that after the fifth Angel poured out his vial upon the seat of the Beast, that his kingdom was full of darkness: and they m Rev. 16.10. gnawed their tongues for pain, and blasphemed the God of Heaven, because of their pains, and sores, and repent not of their deeds: these turned medicines into poisons, whereas on the contrary the true servants of God make medicines even of poisons; like silver Bells, they ring sweetest when they are struck hardest. Of those who are smitten by the hand of God, some like solid bones are hardened by his stroke, some like tender flesh are softened thereby, some turn to him that strikes them, others fly away from him: the former are blessed, not the latter; theirs is the Kingdom of Heaven, not theses. Here some may cast in a scruple, Why should Christ preach poverty in spirit to his Disciples, who had nothing to be proud of, being poor, illiterate, despicable men? Saint Chrysostome answereth: First, that the greater part of the multitude, to whom Christ directed his speech, were not Disciples, but men of another condition, who bore themselves upon their wealth, or place of authority; and in that regard much needed a Lecture of Humility to be read unto them. Secondly, he addeth, that this admonition was very seasonable, even to his Disciples, lest they should be puffed up with their miraculous gifts of casting out Devils, and healing all manner of diseases. Thirdly, it may be thought also, that our Saviour used this Preface to his Sermon, not so much to instruct his Disciples, as to vindicate them and his doctrine from scorn and disesteem. For if you draw out at length this rich piece of Arras, you shall find in it the heads and lineaments of this exhortation, or the like. O ye people of Israel, and seed of Abraham, you look for a glorious and majestical Messiah to restore the kingdom unto Israel, and to make you all rich and mighty men upon earth: and therefore you despise me and my Disciples in regard of our poverty and mean estate. But you err, not knowing the Scriptures, not the true characters of the Messiah, whose Kingdom is not of this world, neither is he here to rule this Nation in pomp and state; but to be rejected of it, and to be slain in it, and crucified, and so to enter into his glory. And as for my Disciples and Followers, despise not them though they be poor, and in mournful habit, and forlorn and persecuted men: for I tell you, Blessed are these poor, For theirs is the Kingdom of Heaven. Blessed are these mourners: for they shall be comforted. Blessed are these persecuted men for my sake: for great is their reward in Heaven. As I come now in humility, so I preach poverty in spirit. As I come in the form of a servant, so I preach obedience. As I come to suffer, so I preach patience. The Disciple is not greater than his Master, nor the servant than his lord. And so I have done with the assertion or affirmation, Blessed are the poor in spirit; and am now to examine the reason or confirmation. For theirs is the Kingdom of Heaven. What Synesius spoke concerning his preferment to his disadvantage, n Citat. à Casaub. tract. de libertate ecclesiast. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now, saith he, ascend downward: for before thou didst descend upward (his meaning was, that now he gained in honour, but lost in profit; but before lost in honour, and gained in wealth) may fitly be applied to all mankind, who fell by rising in our own conceits, and * Aug. confess. l. 4. c. 12. Descendite ut ascendatis ad Deum, c●cidistis enim ascendendo contra eum. can no otherwise rise again, but by falling in ourselves. We ascended downward in Adam, when we would be like unto God in knowledge; but we descend upward when we strive to be like the son of man, and learn of Christ to be meek and lowly in heart. The first precipice or down fall to Hell both in Angel and Man was by pride: therefore humility must needs be the first step to Heaven. For the rule holds both in the physic of soul and body, Contraria curantur contrariis. As the disease is contrary to health, so the remedy is always contrary to the disease. He that means to build high, must lay his foundation low: he that setteth any choice plant, diggeth the earth deep to put in the root. All those precious and resplendent stones reckoned up in the Apocalyps, were placed in the o Apoc. 21.19. And the foundation of the wall of the Ci y was ga●nshed with all manner of precious stones. foundation of the heavenly City, to teach us, that all Christian virtues are grounded in humility. If a vessel be full, it will receive no more liquor, be it never so sovereign and precious. The proud and high minded man is full of his own gifts and perfections; and therefore letteth not into his soul the wholesome dew of God's grace. What is the reason so few great, and mighty, and noble, and wise, and learned enter into Christ's school, or very late? because the gate is low, and they will not stoop. Holy Austin p Aug. confess. l. 9 c. 4. Dulce sit mihi confiteri quemadmodum me complanaveris humiliatis montibus cogitationum mearum. Tumour meus non capiebat illius modum. confesseth with tears, that his swelling greatness or tumour of pride would not suffer him for a long time to enter in at the q Mat. 7.13, 14. Enter in at the straight gate, because straight is the gate that leadeth unto life. narrow gate that leadeth unto life. In whose tears many of our noble Sparks, or lusty Gallants, and high Spirits may read the cause why they are so usually poor, and naked, and blind in the inward man, and though ofttimes nearest to the Court of Princes, yet are furthest off from the Kingdom of God. They will not confess their wants, either because they suppose they have none, or they cannot endure the shame of acknowledging them: they will not beg, because they are rich in their own conceits: they will not subject their reason to faith, because they value their reason above faith: but those that are poor in spirit are ever begging and ask at God's hands; and therefore always on the taking hand. The soul that feeleth herself empty, hungereth and thirsteth for righteousness; and therefore is satisfied. The modest man hath no opinion of his own wit or wisdom: and therefore willingly bringeth every thought into captivity, and every affection to the obedience of the Gospel. The lowly in heart esteemeth more vilely of himself than the world can: and therefore he cheerfully taketh up his cross and followeth Christ. Thus have I cleared the title of the poor in spirit to the Kingdom of Heaven: which is so sure and unquestionable, that our Saviour saith not, Theirs shall be in the future; but in the present tense, Theirs is the Kingdom of Heaven. And likewise, Suffer little children, and forbidden them not to come unto me, for of such r Matth. 19.14. is the Kingdom of Heaven. As we say of such an one that hath the advowson of a Benefice, or reversion of an Office under seal: or of an heir to a wealthy father, such a Lordship, or such a Manor, or such an Office, or such a Benefice is his, either because he is as sure thereof as if he were possessed of it; or because he hath actually jus ad rem, though not in re, a right to it, though not in it: so in regard of the poor in spirit their undoubted right to, and their present interest in some of the privileges and profits of their heavenly Father's Kingdom, that Kingdom is said here to be theirs already. When Cyneas the Ambassador of Pyrrhus, after his return from Rome, was asked by his Master what he thought of the City and State, he answered, that it seemed to him Respublica Regum, A State of none but great Statesmen, and a Commonwealth of Kings. Put the same question to Saint John concerning Jerusalem that descended from God, he will answer you in like manner, Videri rempublicam Regum, that it is no other than a Parliament of Emperors, or a Commonwealth of Kings. For in the Kingdom of grace upon earth all Kings are subjects; but in the Kingdom of glory in Heaven all subjects are Kings. Every humble and faithful soul is coheir with Christ, and hath a robe of honour, and a sceptre of power, and a throne of majesty, and a crown of glory. If you peruse the records and evidences of Heaven exemplified in holy Scripture, you shall find no estates there but inheritances, no inheritances but kingdoms, no houses but palaces, no meals but feasts, no noise but music, no rods but sceptres, no garments but robes, no seats but thrones, no head ornaments but crowns: these inheritances, these palaces, these feasts, these songs, these sceptres, these thrones, these robes, these crownes God bring us unto, and possess us with through poverty in spirit, in the right and title purchased for us by our elder brother Christ Jesus. To whom, etc. THE COGNISANCE OF A CHRISTIAN: OR CHRIST HIS NEW COMMANDMENT. A Sermon preached in Wooll-church. THE TWENTIETH SERMON. JOH. 13.34. A new commandment give I unto you, That ye love one another, as I have loved you, that ye also love one another. Right Worshipful, etc. ALL that by a Christian vocation are severed from the world, and cut as it were out of the common rock of mankind, and by faith rely upon Christ, are like so many hewn stones laid upon the chief a Eph. 2.20. corner stone rising to a spiritual building, reaching from the earth to heaven. The line by which they are built is the Word of God, & the cement wherewith they are held fast together is Christian charity, the solder of minds, the couple of dispositions, the glue of affections, and the bond of all perfection; which to fasten the more strongly, among all that gave their name to Christ, the Primitive Church in the days of the Apostles added a double tie: 1. Sacred. 2. Civil. The sacred was the frequent receiving of the Lords Supper: the civil was the celebrating their Agapae's, or keeping their love-feasts. Which though they were in after ages taken away, by reason of manifold abuses and disorders committed in them, even in the place of holy assemblies: yet it were to be wished, that all our feasts were truly love-feasts. I mean that the rich among us would imitate holy Job, and not eat their morsels alone, but invite those of the poorer sort to their Tables, whom Christ bids to his board: or at least that they would defaulke a great part of that charge, which is spent in furnishing these luxurious feasts, wherein this City exceedeth all in the Christian world, and convert it to the refreshing of the bowels of poor prisoners, or clothing the naked, or redeeming captives, or to some other pious and charitable use: so should your City and Company feasts be true Agapae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. love-feasts; and you testify to all the world, what account you make of Christ his new commandment in my Text, Love one another. Of all speeches we ought to give most heed to those of our Saviour; of all speeches of our Saviour, to his commands; of all commands, to this of Christian charity: 1. Because it is a rare and choice one: A new. 2. Because it is a sweet and easy one: To love. 3. Because it is a just and reasonable one: One another. 4. Because we have such a singular Precedent for it: As I have loved you, etc. We have all Athenian ears, thirsting after news: behold a new. We all profess obedience to Laws: behold a commandment. We all acknowledge Christ to be our supreme Lord, who hath absolute power of life and death; harken then to his Proclamation, I give unto you. If he had laid a heavy burden and hard yoke upon us, we must have submitted our necks and shoulders to it, and we have all reason so to do. For he took b Esay 53.4. Surely be hath born our griefs, and carried our sorrows. upon him our infirmities, and bore our sorrows: how much more when he layeth so sweet a yoke upon us as to love? so light a burden as to love one another? Nothing more agreeable to our nature than to love, nothing more needful to our condition than to love one another. We all stand in need one of another, this need is supported by love, this love is commanded by Christ, this command of Christ is new. As c M. Tul. Cicer. Orator. Numerum verborum, numero sententiarum complexus est. Tully spoke of Thucydides his style, that in his Orations every word was a sentence. And as Saint Jerome observeth in the Apocalyps, Quot verba, tot sacramenta, that there are so many mysteries in it as words: so we may say of this Text, Quot verba, tot argumenta; so many words, so many arguments: so many notions, so many motions or motives to this duty of mutual love. To which we ought to have a special eye, and extraordinary regard: First, because it is a new commandment. Secondly, because it is Christ's commandment, I give unto you. Thirdly, because it is an amiable and easy one: To love. Fourthly, because it is a general and indifferent one: Every one. Fifthly, because it is so just and profitable a one: One another. Lastly, because it is pressed by such a rare example as the world never had the like, As I have loved you. You see the ears that stand above the rest, which by the example of the Apostles on the Sabbath, I will d Mat. 12.1. rubbe in the handling of them to stay your spiritual hunger a while. A new. The first word in my Text is new; and even this may seem new and strange, that Christ calleth here this commandment of love a new commandment, which is as old as the Law of Moses, nay as the law of nature. For before Christ made love Gospel, Moses made it written Law; and before Moses made it written Law, God made it a branch, or rather the root of the law of nature: before the Evangelist wrote this precept in the Gospel, Moses wrote it in the Law, and before Moses wrote it in the Law, God wrote it with his own finger in tables of stone, and long before that in the fleshly tables of Adam's heart. How then doth our Saviour here term it a new commandment, which is so old, that Saint e John 3.11. This is the message that ye received from the beginning, that ye love one another. John himself commendeth it from the antiquity? As Saint Ambrose spoke of the Cherubins in Ezekiels' vision, Si stabant, quomodo movebant? si movebant, quomodo stabant? If they stood still, how did they move? if they moved, how did they stand still? may not we likewise argue the case thus, If the duty of mutual love be a message received from the beginning, either of the promulgation of the Law, or the Creation itself; how is it here styled new? If it be so new in Saint John's Gospel, how is it so old in his Epistle? Every answer shaped by the Interpreters to this question may serve for a several exposition of this Text, and a special motive to this duty of mutual love. First, f Mald. in Mat. Multa dum vobiscum versatus sum dedi mandata, multa documenta, nunc dabo unum quod instat est omnium. Maldonat resolveth it to be an Hebraisme, in which language new, rare, and most excellent are synonimaes. A new name (Apoc. 2.) is a most honourable name. A new song (Psal. 69.) a most excellent song. New wine (Matth. 26.29.) vinum praestantissimum alterius generis, the best wine; so here a new commandment is a rare, a choice, a special, a remarkable one: as if our Lord had said, Unum praeque omnibus unum, One above all other. Calvin g Calvin in hunc loc. Vult hujus mandati perpetuò vos esse memores, ac si lex esset recens nata. Scimus leges initio diligentiûs servari, sensim verò labi ex hominum memoriâ, donec tandem obsolescant: ergo Christus quo magis infigat charitatem suorum animis à novitate eam commendat. varieth not much from Maldonat, paraphrasing thus, Christ would have us perpetually mindful of this his precept, as if it were a law newly enacted. For we know, saith he, that laws at the first making of them are carefully looked unto, and diligently observed; but by degrees wear out of men's memory, and in the end grow quite into disuse: therefore Christ, the more to fasten love in the minds of his, commendeth it unto them as a new commandment. The most of the Ancients conceive this commandment to be termed new, because it is propounded here nouâ formâ, in a new form. In the Law it runs thus, Love thy neighbour as thyself: but in the Gospel, Love one another as I have loved you, that is, in some case more than yourselves. For indeed so did Christ, laying down his life for us. Yet Saint h Aug. in hunc loc. Novum dicitur ab effectu quod nos renovet, & exuto vetere novo induat. Austin hath a new way by himself; he saith, that the commandment of love is here said to be NEW from the effect, because it renews us, and by it we put off the old man, and put on the new. Let us strike all these strings together, and make a chord of them: What account ought we to make of, how carefully to observe the commandment of our Saviour, which is a rare and singular one, and so new: renewed and revived by Christ in the Gospel, and so new: delivered in a new manner, and after a new form, and so new: enforced by a new precedent, and so new: lastly, which maketh us new in our minds, in our inward and outward man, and so new? The most fluent and current sense of the words seemeth to be this. Christ had before called his Disciples children, and foretell them that he was shortly to leave them: therefore he giveth them here such counsels and precepts as fathers usually give their children when they are to take a long journey. Children, I am now to leave you, who have been your greatest stay and comfort: now therefore you must be a mutual help and comfort one to another. My peace I leave with you, my love I commend unto you. I give you now my last and newest commandment, to love one another as I have loved you. I have loved you 1. Freely: for you chose not i John 15.16. me, but I chose you. 2. Sincerely: for I have left my Father and a Kingdom in Heaven to live with you. 3. Exceedingly: for I have resolved to lay k John 15.13. down my life for you. 4. Constantly: for having loved mine own which were in the world, I loved them to l John 13.1. the end. Let your love be such one to another, that all that see you may know you by this badge to be my Disciples. This cognisance was so bright to be seen in the livery of the Christians of the Primitive Church, that by their love-feasts and charitable contributions, and having all things in common, and visiting their sick in time of infection, and having recourse one to another in prisons, and dungeons, and dens, and caves of the earth, and accompanying one another to the rack, to the gibbet, to the block, to the fire, to all sorts of most exquisite tortures and torments, the Heathen knew a man to be a Christian. But this badge grew in after ages dimmer, and now it is in a manner quite worn out. Which that it might not come to pass, our Saviour in m Gorth. in hunc loc. Ideo novum dicit mandatum, quia semper debet recens esse in cord, quia semper debet dilectio innovari, ac nunquam per interruptionem aut negligentiam inveterari. Gorrhams' judgement proposeth this precept of love in this form of words, A new commandment I give unto you, that is, such a one as aught to be always fresh in your mind and memory, and never to wax old, or be blotted out of your heart by any disuse or negligence. To come yet nearer to the native and genuine sense of the words, a law may be said to be new out of a double consideration: Either in respect of the thing commanded, if it be such a thing as before never fell under any law and this is the meaning of our Proverb, Novus rex, nova lex, New lords, new laws; because for the most part new governor's and ruler's bring in new customs, proclaim new edicts, and settle new orders in Church and Commonwealth: Or in respect of the new act of commanding; so an old Statute, when it is revived may be called a new Statute, as an old book when it is reprinted, or an old fashion laid aside for a long time when it is again taken up, passeth for new. In both these respects this commandment in my Text may be said to be new. 1. First, in respect of the duty commanded. For though mutual love were long before this enjoined, yet not this love, whereby Christians are required to love one another as Disciples of one Master, nay as members of one mystical body, whereof Christ Jesus is the head. 2. Secondly, in respect of the new act of commanding, expressed in these words, I give unto you. The promises of Christ in the Law, are the Gospel of the Law; as on the other side, the precepts of Christ in the Gospel, are the Law of the Gospel: there is * James 4.12. one Lawgiver, who is able to save and destroy; and this Lawgiver is Christ, the Judge of quick and dead. It belongs to Kings to give Laws to their subjects, Masters to their servants, Parents to their children: Christ was their n Matth. 2.1. King, and their Master, and their Father; for he calleth them children, saying, Little o Joh. 13.13, 33. children, yet a while I am with you. In which of these relations are we to God; as our King, or our Master, or our Father? are we subjects, servants, or children? If we are subjects, let us obey our King. If we are his servants, let us do our Masters will. If we are children, let us keep the commandments of our Father. Had the p 2 Kings 5.13. Prophet, saith Naamans' servant, bid thee to do some great thing, wouldst thou not have done it? How much more when he saith unto thee, Wash and be clean? so may I say unto you, If our Master, our Father, our King had laid a hard task upon us, we ought to have done it; how much more when he saith but Love as I have loved you, A new commandment I give unto you? To love. To q Arist. 2. rhet. ca 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. love is to bear good affection to another, and to be willing and ready to do him all the good we can for his own sake, without any eye to ourselves therein. Otherwise, if we love him for our pleasure, we love indeed our pleasure, and not him: if we love him for our profit, we love our profit, and not him: if we love him for any end of our own, we love ourselves, not him. The Fly loveth not the Apothecary's shop, but the sweet ointment there. Craterus loved not Alexander, but the Crown: and therefore was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Jews loved not Christ, but the r John 6.26. loaves which he multiplied by miracle: Verily, verily, I say unto you, ye seek me not because you saw the miracles; but because you did eat of the loaves, and were filled. The Schools therefore well distinguish of a double love, 1. Amor concupiscentiae. 2. Amor amicitiae. A love of concupiscence, and a love of friendship. If the love of concupiscence exceed, it degenerateth into either lust, covetousness, or ambition. If it carry us inordinately to pleasure, it is lust or sensuality. If to gain, it is covetousness. If to honour, it is ambition. The love of friendship is of another nature, it loveth a person for himself, not for any by respect; or to speak more properly, it loveth Christ in our Christian brother, and may be well termed the natural heat of Christ's mystical body, which conveigheth nourishment into all parts, and performeth all vital functions. It is a spiritual grace, knitting the hearts of the faithful in affection one to another, melting them in compassion one of another, and dilating and enlarging them in delight and joy one in another. In the delineation of this plant of Paradise I will imitate the Naturalists, and describe it by the root, the main stock, the branches, the blossoms, the leaves, the fruit. The root is the knowledge of God. For as the beams of the Sun reflected from thick glasses generate heat; so the light of divine knowledge incident upon the understanding, and reflected upon the will, produceth in it the ardent affection of the love of God, and from it, as the main arm of the tree, issue two branches, the love of our neighbour, and of ourselves. The blossoms on these branches are good meanings, desires, and purposes, to wish all good to our neighbour, to think well of him, to congratulate his felicity, and to condole his misery. The leaves are good speeches, counsels, and prayers. The fruit are good works and almsdeeds, to correct him in his errors, to comfort him in his troubles, to visit him in his sickness, and to relieve him in his necessities. And, to speak truth, to love in truth is to love in deed, and charitable deeds are the deeds and evidences that certainly prove a good conveyance of this affection. Let us love, saith the Apostle, not in s 1 John 3.18. My little children, let us not love in word not in tongue, but in deed & in verity. word and in tongue, but indeed and verity. Deed and verity as you hear are all one: and therefore word only, and vanity and hypocrisy, must go together, as also the Latin phrase verba dare signifieth. True t James 1. ult. religion and undefiled before God even the Father is this, to visit the fatherless and the widow in their affliction, and to keep himself unspotted of the world. I would all who profess religion were of this religion of Saint James. For the religion which is (I will not say professed) but practised by most men, is aptly set forth unto us in the Wezel, quae aure u Adrian. Jun. ●mhl. concipit, parturit ore, which conceiveth at the ear, & bringeth forth at the mouth. It conceiveth in the ear in the frequent, if not perpetual hearing of Sermons; but bringeth forth only at the mouth by discourses of religion, pious counsels, good words, and liberal prayers, such as these, God help thee, God relieve thee, God comfort thee, Alas poor soul (alas poor comfort.) Words be they never so adorned, cloth not the naked: be they never so delicate, feed not the hungry: be they never so zealous, warm not him that is starved with cold: be they never so soft, cure not the wounded: be they never so free, set not free them that are bound, visit not the sick or imprisoned: in a word, perform not any of those duties which shall be vouchsafed the naming at the general day of retribution unto all men, which shall be according to their works, not according to their words. The witty Epigrammatist deservedly casteth a blur upon Candidus his fair name and debonair carriage, because all the fruits of his friendship grew upon his tongue: * Martial Epigr. Candid κοῖνα φιλῶν haec sunt tua Candid πάντα, quae tu magniloquus nocte dieque sonas. Ex opibus tantis veteri fidoque sodali das nihil, & dicis Candid κοινα φιλων. Thou sayest, my friend Candidus, that all things are common among friends, but it seems these words of thine are thy all things. For of all thy wealth and goods thou makest no friend thou hast a doit the better, thou givest nothing at all, and yet art most prodigal in thy language, and wearest out that Proverb threadbare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All things are common amongst friends. The Naturalists observe, that the females of Bi●ds oftentimes lay eggs without cocks, but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ova subventanea, eggs filled up with wind, unfit to be hatched: such is the issue of most men's love now a days, it bringeth forth partus subventaneos, windy brats, that is, good words, fair promises, and happy wishes. But though in our gardens of pleasure we nourish many plants and trees for their beautiful blossoms and goodly flowers, yet it is manifest out of the 16. Thou shalt ear freely of every tree in the garden. Verse of the second of Genesis, that there grew no tree in the terrestrial Paradise of God that bore not fruit, neither shall any but such as fructify be transplanted into the celestial. For, x Mat. 3.10. Every tree which bringeth not forth good fruit is hewn down and cast into the fire. We read in our Chronicles of King Oswald, that as he sat at table, when a fair silver dish full of regal delicacies was set before him, and he ready to fall to, hearing from his Amner that there were great store of poor at his gate piteously crying for some relief, commanded his Steward presently to take the dish off the table, and distribute the meat, and beat the dish all in pieces, & cast it among them: whereat the Bishop his Amner, taking hold of his hand, was heard to use these or the like speeches, Nunquam veterascet haec manus, the hand which beareth such fruit shall never whither or wax old; & in part he was a true Prophet: for afterwards in a battle where the King was slain, having his arm first cut off, the arm with the hand being found, were covered in silver, & kept as a holy Relic; and by this means endured many hundred of years after the whole body was consumed. That which quencheth Hell fire in the conscience is the blood of Christ, that which applieth this blood is faith, that which quickeneth this faith is love, that which demonstrateth this love are works of mercy and bounty, piety and pity, which are not so much offices to men, as sacrifices to God: faith cryeth for these, as Rachel did for children, Give me fruit, or else I die. For, y James 2.26. Faith without works is dead, as the body without breath. And can aman (think we) live by a dead faith? Give, saith our Saviour, and it shall be given unto you. Which precept of his was so imprinted in the mind of that noble Matron z Hieron. epitaph. Paul. Mat. Damnum putabat, si quisquam debilis aut esuriens cibo sustentaretur alterius. Et Cyp. de elecmos. Demus Christo vestimenta terrena indumenta coelestia recepturi, demus cibum & potum secularem cum Abrah. Isa. & Jac. ad coeleste convivium venturi. Paula, that she accounted it a great loss and damage to her, if any prevented her charity in relieving any poor or distressed member of Christ; she was a like affected, as if one had taken a great bargain out of her hand: A great bargain indeed, to lay out money in earthly trash, and receive for it heavenly treasure; to bestow rags, and receive robes; to give a little broken meat that perisheth to the hungry, and for it to be bid with Abraham, Isaac, and Jacob to an everlasting banquet in Heaven. I should close with this sweet strain of Saint Cyprian, but that there remaineth another note pricked in the last words of my Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One another. If any demand why Christ addeth this clause, enjoining mutual love: I answer, because gratitude, charity, and necessity enforceth it. Where love is not answered, there is no gratitude: where kindness is not requited, there is no justice: where offices of friendship are not mutually performed, there is no life. All a Senec. ep. 48. Alteri vivas oportet, si vis tibi. Societas nostra lapidum fornici similima est, quae casura nisi invicem obstarent, hoc ipso sustinentur. humane societies are like archt-building, in which, unless every stone hold up another, the whole frame suddenly falleth. Howbeit, though gratitude, justice and necessity plead for correspondency in Christian charity; yet the world is full of complaints of parents against their children, husbands against their wives, pastors against their flocks, tutors against their pupils, masters against their servants. that their providence, love, and care is not answered in the observance, love, gratitude, and obedience of their inferiors. Father's upbraid their children, saying, Amor descendit, non ascendit; Love descendeth from us to our children, but ascendeth not from them to us. Husband's commence actions of unkindness against the wives of their bosom, that the kinder they are to them the more disloyal they find them. Pastors take up the Apostles complaint against his Corinthians, that the b 2. Cor. 12.15. more he loved them, the less he was loved again. Tutor's murmur, that their care to break their scholars of ill conditions is recompensed with hatred. And Masters, that their good usage of their servants is requited with contempt: whereby you see how needful it was that Christ should with his own mouth as it were heat the glue to join our affections together, with his own finger knit the knot to tie our hearts together, with his own hands to write a new bond to inwrap our souls one in another, and with his own press print anew in our mind the commandment of mutual love: the characters whereof were quite worn out of most men's memory. Seneca fitly resembleth the mutual and reciprocal duties of friendship, in giving and receiving benefits one from another, to a game at Tennis, wherein the ball is tossed backward and forward from one racket to another, and never falleth to the ground; or if it fall, it is his forfeit who missed his stroke: even so every kind office, wherewith our friend serveth us, aught to be returned back to him, that no courtesy fall to the ground. The Cherubin's faces in the c Exod. 37.9. Ark were one to another: Altar in alterius jacientes lumina vultum. And the wheels in Ezekiels' d Ezek. 1.16. vision were one in the midst of the other; to teach us, that we ought not only to cast a benign aspect one upon another like Cherubins, but also to be inwardly knit one in another like the wheels: that we may be one in another as Christ is in e John 17.23. the Father, and we in him; I in them, and they in me, that they may be made perfect in one. Wheresoever almost in holy Scripture this obligation of love is mentioned, the condition is expressed that it be mutual: as in affection, Be like f Rom. 12.10. one to another: in courtesy, to salute g Rom. 16.16. one another: in humility, to wash h John 13.14. one another's feet: in love, to serve i Gal. 5.13. one another: in hospitality, to k 1 Pet. 4.9. entertain one another: in patience, to l Colos. 3.13. forbear one another: in compassion, to bear m Gal. 6.2. one another's burdens: in devotion, to pray n Jam. 5.16. one for another: in holy communication, to o 1. Thes. 5.11. edify one another. Here moral Philosophy goeth hand in hand with Divinity, demonstrating that true friendship cannot but be mutual, because the foundation of it is a similitude of manners and dispositions: which similitude being a relation, cannot but be in both. And daily experience teacheth us, that as fire in an apt subject generateth fire; so love begetteth love. I will tell thee, saith p Seneca ep. 9 Ego tibi monstrabo amatorium sine medicamento, sine herba: Si amari vis, ama. Seneca, how thou mayst make another love thee, without any love potion, spell or witchcraft: if thou desirest to be beloved, love thou first sincerely and entirely. This recipe is approved by q Arist rhet. l. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristotle, who saith, that of all men they are the most lovely, that are most loving. And by the Poet, who adviseth him who desireth to endear the affections of another to himself, first to endear his affections to her, and to kindle fully that fire in his own breast, which he would have burn in hers. Sit procul omne nefas, ut ameris, amabilis esto. Plato writeth under this his probatum est, and he instanceth in Socrates and Alcibiades; the one whereof had no sooner began a health of love, but the other pledged him in the same cup, atque ita mutuum imbiberunt amorem. He must needs be of a very ill disposition, qui amorem si nolit impendere, nolit rependere, who if he will not begin love, and provoke this affection in another, will not yet repay love, and answer love with love, and courtesy with courtesy, considering that as the affection is mutual, so the gain is reciprocal. As in a Hop-yard the poles sustain the Hops, and the Hops by embracing adorn the poles: and as in a building the walls bear up the roof, and the roof keepeth the walls and timber from wet; so it is among friends: the wise directeth the strong, and the strong defendeth the wise; the wealthy maintains the honourable, and the honourable supporteth the wealthy. There is not only a re-action between natural, but also between moral agents. Philosophy demonstrateth omne agens repati, & omne patiens reagere, that every agent suffereth from his patient, and every patiented worketh again upon the agent, either in the same or in a diverse and contrary kind. In the same kind, as when the hammer and the anvil one harden the other: or when two Millstones grate one on the other, or two tools whet and sharpen one the other: In a diverse and contrary kind, as when the warm hand heateth the cold, the cold hand cooleth the warm: the stone drieth the drop of rain, and the drop moisteneth the stone; And in physic, the corrosives sharpen the lenitives, and the lenitives mitigate the corrosives. In like manner every one that doth good should receive, and every one that receiveth from another should do good to the other, either in the same kind, as when two Preachers like lights kindle one the others knowledge, or two Physicians heal one the other, or two Bone-setters set one the others joints, or two Lawyers plead one for the other, or two Soldiers fight one for the other: Or in a diverse and contrary kind, as when the confident Christian comforteth the weak, and the weak Christian by relating his conflicts and temptations, is a means to keep the strong and confident Christian from presumption; the zealous professor inflameth the moderate, and the moderate temperateth the zealous; the rich supplieth the want of the poor, and the poor taketh away from the superfluity of the rich. Thus in the same kind, or in a diverse and contrary, every one that is willing may hold correspondency and fair quarter in love. If no otherwise we can requite the kindness of our friends, yet in thankful acceptance we may; and the acknowledgement of the debt of love is a good part of the payment. The jewel which is illustrated by the Sun beams, coloureth the beams; and the earth which receiveth moisture from the sky, repayeth it back again in vapours and exhalations: yea the rocks and stones which receive a sound from the air before it be fully given, return it by an echo; only self-love and ingratitude return nothing back again. Self-love is a bad creditor, it will lay out nothing; and ingratitude is a bad debtor, it will repay nothing. The former resembleth the Pumish stone, from which no moisture at all can be extracted; the later is like the stone of Syphnos, which being steeped in oil becometh the harder by it: such is an ungrateful person, the better you are to him, the worse he demeaneth himself towards you. Dear beloved Christians, if any man could live of himself, he might have some colour to live to himself only: but sith all civil life and humane society is maintained by giving and receiving, as the natural is by taking in and letting out breath; let us abandon those vices above all others, that stop the intercourse of courteous offices passing from one friend to another, and let us all embrace that Christian virtue, which joineth all men unto us, and us unto all men in the glue of affections and bond of perfection. Let us give, that we may receive: let us sow liberally, that we may reap plentifully: let us scatter abroad earthly, that we may gather heavenly treasure. While we have time let us do good unto all, especially to the household of faith; and in this time of fullness think of the empty belly, and out of our superfluity supply their extreme want. We read in the Jewish Talmud, that the grapes in Babel upon a time sent to the vines in Judea for some of their broad leaves to overshade them; otherwise the scorching heat would consume them in such sort, that they could never come to maturity. This Apologue shall serve for my Apology, if I press you at this time with all the interest I have in your love, nay with all the power that I have as a Minister of Christ Jesus, to contribute something to the necessity of your brethren. You know well the grapes I told you of, which send to you, as the grapes in Babel did to the vines in Judea, to impart unto them some of your sap, and to shade them under your well spread boughs, or else they will undoubtedly whither and perish. I beseech you in the bowels of Christ Jesus come not behind, but rather go before others in pious bounty and Christian charity. So the good will of him that dwelled in the bush make you all like the tree in the first Psalm, planted by the rivers of waters, that bringeth forth his fruit in due season, and his leaf shall not whither, and whatsoever he doth it shall prosper. THE STEWARD'S ACCOUNT. A Sermon preached in the Abbey Church at WESTMINSTER. THE XXI. SERMON. LUKE 16.2. Give an account of thy stewardship: for thou mayst be no longer Steward. Right Reverend, right Honourable, right Worshipful, etc. THat I may give a better account of the mysteries of saving truth, and you of the blessings of this life, whereof God hath made us Stewards in different kinds, I have chosen for the subject of my serious meditations, and the object of your religious consideration, this parcel of sacred Scripture, which admonisheth us all to look to our several accounts, to examine and clear them, that we may have them ready and perfect when our Lord and Master shall call for them from every of us by name, and in particular, saying, Give an account of thy stewardship. The words are part of a Parable, which resembleth the tents of Solomon, vile and black without, but full of precious things within. For on the outside we read nothing but a narration of an unjust Steward, or crafty Merchant, who being called to an account, and justly fearing to be turned out of his place upon it, in time provideth against the worst, and taketh a course to make himself whole by cheating his Master: but in the inside there are many beautiful Images of divine doctrines, drawn by the pencil of the holy Ghost, which I purpose to set before you, after I have opened the veil of the letter, by showing you 1. What are the goods for which the Steward is to reckon. 2. Who is the Steward charged with these goods. 3. What manner of account he is to give. Touching the first, the learned Interpreters of this mysterious Parable are at strife, and (if I may so speak) in law about the goods left in the hands of this unfaithful Steward. Some put temporal blessings only and worldly wealth in his account. Others by goods understand the Word and Sacraments principally, wherewith the Ministers of the Gospel are trusted. But Bonaventure lighting one candle by another, expoundeth this Parable by the other Parable of the five talents, and taketh the goods here committed to the Steward, to be those five talents delivered to every man to trade and negotiate withal for God his Master: and thus he telleth them, 1. Naturae, 2. fortunae, 3. potentiae, 4. scientiae, 5. gratiae: the first of nature, the second of wealth, the third of power, the fourth of knowledge, the fifth of grace. By nature he understandeth all the natural faculties of the mind, and organs and instruments of the body. By wealth, riches and possessions. By power, offices and authority. By knowledge, all arts and sciences. By grace, all the gifts of the spirit, and supernatural infused habits, such as are faith, hope, and charity, etc. whereunto if he had added a most precious Jewel, which if it be once lost can never be recovered, viz. our time, he had given a true and perfect Inventary of all the goods, for which the unfaithful Steward in my Text is called to an account. Touching the second, about whom there is as great contestation and variety of opinions, as about the goods themselves. Gaudentius maketh a Steward of the Devil, who justly deserveth the name of an unjust servant, for wasting his lords substance, that is, spoiling his creatures, and robbing him of his chiefest treasure, the souls of men. But if the Devil be the Steward, who is the accuser of this Steward? doubtless he can be no other than the Devil, whose style is the a Revel. 12.10. The accuser of the brethren is cast down, which accuseth them before the Lord day and night. Accuser of the brethren. The Devil therefore is not the Steward here meant, whom God never set over his family, nor trusted him with any of his goods since he became a Devil. Tertullian conceiveth the people of the Jews, to whom the Tables and Pots of Manna, and Oracles of God were committed, to be the Stewards called to an account in my Text for the abuse of these holy things. If we follow this Interpretation, neither the Parable nor the Text any way concerneth us Christians: therefore Saint Ambrose, Saint Chrysostome, Saint Augustine, Beda, Euthymius, and Theophylact enlarge the Steward's Patent, and put all rich men in the world in it, who are advised to make friends with the unrighteous Mammon they have in their hands, that when they fail their friends may receive them into everlasting habitations. Lastly, Saint Jerome and others put in hard for the Ministers of the Gospel, to whom they assign the first place in the Patent, as being Stewards in the most eminent kind, and so styled both by our b Luke 12.42. Who then is the faithful & wise Steward whom his lord shall make ruler over his household, to give them their portion of meat in due season? Saviour, and his c Tit. 1.7. A Bishop must be blameless, as the Steward of God, & 1 Cor. 4.1. Let a man so account of us, as Stewards of the mysteries of God. Apostle. To reconcile these opinions, and make a perfect concord of seeming discords, I understand by the great husband or rich man in the Parable Almighty God, whose house is the whole world, & all things in it his wealth. Men endued with reason and understanding are his Stewards, whom he hath set over this great household, to govern the rest of his creatures, and employ the riches of his goodness to the advancement of his glory. These are all accountable unto him: the Jews peculiarly for such things as he bequeathed to his children by the Old Testament; the Christians for such things as he hath bequeathed to them by the New: the unregenerate are to reckon with him for the gifts of nature; the regenerate for the graces of the spirit: the rich for his wealth, the noble for his honour, the mighty for his power, the learned for his knowledge, every man for that he receiveth of the riches of his mercy in spiritual, temporal, or corporal blessings. In which regard we may rightly term King's Stewards of their crowns, Lords of their lands, Captains of their armies, Bishops of their diocese, Pastors of their parishes, Householders of their families, and every private man of the closet of his conscience, and treasury of his heart. For all Kings are Gods subjects, all Captains are his soldiers, all Teachers are his scholars, all Masters are his servants, and consequently all Lords his stewards. In a word, there is none of so high a calling in the world that is more, nor any of so low a calling or small reckoning that is less than a Steward of the King of kings, who shall one day call not only all men of sort, but even all sorts of men to a most strict and exact account; Kings for their sceptres, Magistrates for their swords, Officers for their staves, Bishops for their crosiers, Soldiers for their weapons, Clerks for their pens, Landlords for their possessions, Patrons for their advowsons, Merchants for their trade, Tradesmen for their crafts, Husbandmen for their ploughs, calling to every one in particular, Give an account of thy Stewardship. Touching the third, some render the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, render a reason; others give an account: some actus tui, of thy Factorship, as Tertullian; others villicationis tuae, of thy Bailiwicke, as Saint Jerome; a third sort dispensationis tuae, of thy Stewardship, as the King's Translators. A great difference in sound of words, but little or none at all in sense: for though a Factor in foreign parts, and a Steward at home, and a Bailie in the country are distinct offices, and different employments; yet to the meaning of this Parable they are all one. For they all deal with other men's money, rent, or goods, and are all liable to an account, and upon it dischargeable. And in this place, whether we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reason, or a reckoning, all cometh to one reckoning: for upon the matter, to render a reason of moneys disbursed by us, is to give an account. A careful Steward or Accountant in any kind, besides the casting of the sums, setteth down a reason of every parcel of money laid out by him after this manner: Item in provision so much. Item in reparations. Item for workmen's hire. Item for law suits, etc. thus much. Howbeit they that delight in tithing Mint and Cummin, and nicely distinguishing between words of very like, if not altogether the same signification, observe that in precise propriety of speech we are said to give an account how, but render a reason why we have disbursed such moneys: and that our account must be of our Master's goods; but our reason of our own actions: and we are accountable only for that we have laid out; but we are answerable, or to yield a reason to our Master as well for that we have not laid out for his profit in due season, as for that we have laid out for his necessities. For he expecteth gain of every talon committed to us, and will not only accept his own without advantage. The things we are to account for are contained under these three heads: 1. Goods. 2. Gifts. 3. Graces. By goods, I understand the blessings of this life, which the Philosopher calleth bona fortunae. By gifts, endowments of nature, which they call bona naturae. By graces, divine virtues, which the Schools call habitus infusos. In our book of account Under the first head, viz. goods of this world, we must write, How bestowed. Under the second, viz, gifts of nature, we must write, How employed. Under the third, viz. graces of the spirit, we must write, How improved. And if it appear upon our accounts, that we have well bestowed the first in holy, pious, and charitable uses; and well employed the second in carefully discharging the general duties of a good Christian, and diligently performing the particular works of our special calling; and have much increased the third, by our spiritual trade with God, by hearing, meditating, reading, conferring, praying, and the constant practice of piety, and exercise of every divine virtue and grace: then our Master will say unto us, Well d Mat. 25.21. done good and faithful servant, thou hast been faithful in a little, be thou ruler over much, enter into thy Master's joy. But if we have kept unprofitably, or wasted riotously the first, the wealth of the world; and recklessly abused the second, the dowry of nature, or by idleness let it rust; and rather diminished than increased the third, the treasury of spiritual graces; then we are to render a reason, & make answer for these defaults: and if our answer be not the better, to make satisfaction to our Lord to the uttermost farthing, after we are put out of our Stewardship, as the reason annexed to the command implieth, For thou mayst be no longer Steward. Give then an account of thy Stewardship, that is, of thy life; whereof thou art not lord but steward, to spend it in thy Master's service, and lay it down for his honour. Cast up all the particulars of thy life, sum up thy thoughts, words, and deeds: red rationem 1. Mali commissi. 2. Boni omissi. 3. Temporis amissi. Make answer for 1. The evil thou hast committed. 2. The good thou hast omitted. 3. The time thou hast pretermitted or misspent, either in 1. Doing nothing at all. 2. Or nothing to the purpose. 3. Or that which is worse than nothing, tracing the endless mazes of worldly and sinful vanities. Now to proceed from the exposition of the words, to the handling of the parts of this Scripture, which are evidently two: 1. A command, Division. wherein I observe 1. The person commanding, God, under the name of a rich man. 2. The persons commanded, all men, under the name of Stewards. 3. The thing commanded, to give an account. 4. The office for which this account is to be given, a Stewardship. 5. The propriety of this office, thine. 2. A reason, wherein I note 1. The Steward's discharge, and quitting his office, thou mayest, etc. 2. The time, now. Which particular points of observation direct us to these doctrinal conclusions, 1. That God is Lord of all. 2. That all men are Stewards. 1. Not Lords. 2. Not Treasurers. 3. That all Stewards shall be called to an account. 4. That the office for which they are to account is their own Stewardship, not another's. 5. That upon this account they shall be discharged. These conclusions resemble the rings spoken of by St. f Aug l 21. de civet. Dei. Austin, whereof the first being touched by the Loadstone drew the second, the second the third, the third the fourth, and the fourth the fifth. For here the first point inferreth the second: If God be Lord of all, men can be but Stewards. The second inferreth the third: If all men are Stewards, all men are accountable. The third the fourth: If all men are accountable for a Stewardship, this Stewardship must needs be their own. The fourth the fifth: If they are to account for their own Stewardship, certainly either at the private audit, the day of their death, or at the public audit, the day of judgement, after which they shall be no longer Stewards, but either Lords in Heaven, or Slaves in Hell. Wherefore, O Christian, whosoever thou art, whether thou swayest the sceptre, or handlest the spade: whether thou sittest at the stern, or rowest at the oar: whether thou buildest on the roof, or diggest at the foundation, make full account of it, thou shalt be called to an account for thy work; be not idle therefore nor secure. Secondly, that for which thou art to account is no place of authority, but an office of trust: no Lordship, but a Stewardship: be not proud of it, nor unfaithful in it. Thirdly, this office of trust is not a Treasurership, but a Stewardship; be not covetous, nor unprofitable. Fourthly, this Stewardship is not another's, but thine own; be not curious, nor censorious. Fifthly, this thy Stewardship is not perpetual, but for a time, it expireth with thy life; be not negligent, nor fore-slacke thy opportunity of making friends to receive thee into everlasting habitations after thou must relinquish thy office. That God is Lord of all, his claim unto all is a sufficient evidence to us. For he cannot pretend a false title, who is truth itself: neither can any question his right in any Court, who is author of all laws, as he is maker of all things: which are his by a threefold right, 1. Of Creation. 2. Purchase. 3. Possession. 1. Of Creation: for that which a man maketh is his own. 2. Of Purchase: for that which any one purchaseth is his own. 3. Of Possession: for that which any one is possessed of time out of mind is his own. By the first of these the Father may claim us, as all things else, who made all. By the second the Son, who redeemed the world. By the third the holy Ghost, who inhabiteth us, and after a special manner possesseth us. g Isa. 66.1. Heaven is my throne, saith God, and the earth is my footstool. You see then great reason why God should be compared to a rich man, with whom all the rich men in the world may not compare, neither in lands, nor in cattles, nor in money and treasure. Not in lands: for the bounds of the earth are his landmarks, and the Sun is his Surveyer. Nor in cattles: for h Psal. 50. every beast of the forest is his, and the cattles upon a thousand hills. Not in money or plate: for i Haggai 2. gold is mine, and silver is mine, saith the Lord. Nor last in goods: for that golden chain of the Apostle, k 1 Cor. 22.23. All are yours, and ye are Christ's, and Christ is Gods, may be drawn backward by the same links thus: All are Gods, and God is Christ's, and Christ is ours. Yea, but it may be argued against this conclusion, that God hath small or no domains, in as much as he holdeth nothing in his own hands, having let out (if I may so speak) the heaven to Saints and Angels, the air to Birds and Fowl, the water to Fish, the earth to Men and Beasts to dwell in it, and reap the fruits thereof. But the answer is easy: for though God make no benefit of any thing to himself, yet he keepeth the right and propriety of all things in himself; and he must needs keep all things in his hands, who clincheth the Heavens with his fist. Moreover, he requireth homage of all his creatures, which are but his tenants at will, or to speak more properly, servants to be thrust out of office and state upon the least offence given, or dislike taken. Which condition is fare worse than the former. For a tenant hath some kind of propriety and interest in that which he holdeth of his Landlord; and if he perform all covenants, provisoes, and conditions of his lease or agreement with his Lord, he may not without apparent wrong be suddenly turned out of house and home, much less may his Lord seize upon all his goods, and dispose of them at his pleasure. The case standeth fare worse with a Steward, who hath nothing he may call his but his office, for which he may be always called to an account, and upon it discharged. Yet this is the state of the greatest States and Potentates of the world; they have no certainty in any thing they possess or enjoy. For which cause Saint l Hom. 2. ad po●. Antioch. Omnes usum et fructum habemus, dominium nemo. Chrysostome findeth great fault with the wills and testaments of great personages in his time, by which they bequeath lands, lordships, and inheritances in their own name and right, as if those things were absolutely in their power: they usurp, saith he, upon God's prerogative, who hath given unto them the use and profit of the things of this life, but not the dominion, no nor propriety in strict point of law, unless a man will account that to be his own, for which he is to give an account to another. The Steward is no whit the richer, because he hath more to account for; but in this regard more solicitous and obnoxious. Which observation we may crown with this corollary, That they who seem to have the greatest and best estates in this world, are in the worst condition of any, if their gifts be not eminent, and their care and industry extraordinary, to make the best advantage to their Master of the many talents committed to them. The reason hereof is easy to guess at, and was long ago yielded by Gregory the m Greg. sup. Evang. dominic. Cum augentur dona, crescunt rationes donorum. great, As their means and incomes, so their accounts grow. For n Luke 12.48. To whom men have committed much, of him they will ask the more. to whom more is given, more shall be required of him. To speak nothing of the many employments and distractions of men in great place, which sacrilegiously rob them of their sacred hours devoted to prayer and meditation, and bereave them of themselves, I had almost said deprive them of their God, and the sweet fellowship of his holy Spirit: they must give so much audience to others, that they can give but little attendance on God. Public employments, and eminent places in Church and Commonwealth expose those that hold them to the view of all men, their good parts, whatsoever they have, are in sight, and their bad too: which men are more given to mark (quis enim solem ferè intuetur, nisi cum deficit? when do men so gaze upon the Sun, as in the eclipse?) in so much that the very word Mark is commonly taken in the worst sense for some scar, blemish, or deformity. A small coal raked up in the ashes may live a great while, which if it be raked out and blown, soon dyeth and turneth into ashes. They that were kept in close prison by Dionysius, enjoyed the benefit of their sight in those dark rooms, which they lost, when they were suddenly brought forth into the open air, by the over bright reflection of the Sun beams from a wall new white-limed. Which I speak not to detract from dignity, or obscure glory, or disparage nobility, or dishonour worldly preferments or honours in them, whose merits have been their raisers. For these honourable titles and dignities are the lustre of eminent quality, the garland of true virtue, the crown of worldly happiness, and to the lowly, high favours of the Almighty. The mark I aim at is to give some content to them whose places are inferior to their virtues; and advice also to those whom God hath or shall raise to great places and high preferments. Let the former consider, that there can be no obscurity where the Sun shineth; that he is truly honourable not always, whom the Prince putteth in high places, but he, upon whom God lifteth the light of his countenance; that it is sufficient that he seethe their good parts, from whom they expect their reward; that the more retired their life is, the less exposed to envy, and more free from danger; that the fewer suitors or clients they have to them, the more liberty they have to be clients to God; the less troubles they have about their temporal estate, the better they may look to their spiritual, and secure their eternal: lastly, that the less they are trusted with, the easier their account shall be at the great audit. On the other side, let those who have degrees accumulated, and honours and preferments heaped upon them, seek rather to diminish their accounts, than to increase their receipts, and pray to God daily for less of his goods, and more of his grace, that they may make a better account at the last day, and then receive a Kingdom in Heaven for a Stewardship on earth. Beloved brethren, you see your calling, you are Stewards not Lords, think upon it seriously that you may be every day, you shall be one day, called to a strict account for all that you have or enjoy. This was the first point of special consideration I recommended to you from the nature of our office, which is here called a Stewardship. The second was, that we are not Gods Treasurers, but his Stewards, and that our employment is not to gather up and keep, but to expend and distribute our Master's moneys for the maintenance and relief of his poor servants, according to their several necessities. And look whatsoever we lay out in this kind, shallbe allowed upon our accounts, and put upon our Master's score, who acknowledgeth it to be his own debt: o Mat. 10.42. Whatsoever you do unto any of these little ones, you do it unto me. You cloth me in the naked, you feed me in the hungry, you relieve me in the distressed, you visit me in the imprisoned, you ransom me in the captive, you cure me in the wounded, you heal my pierced hands and feet with the oil which you pour into their wounds. Thrice happy Stewards we, if we can so handle the matter, that we may bring our Master indebted to us for the interest of his own money. For he, p Prov. 19.15. who giveth to the poor, dareth to the Lord, and that which he hath given will he pay it him again. So exceeding bountiful is he, that he giveth us abundantly to pay our fellow-servants, and payeth us double for giving it them. After our Saviour had healed the man with a q Mark 3 5. withered hand, to show that it was whole, he commanded him to stretch it forth: in like manner, if we desire to show and make a sensible proof that the sinews of our faith are not shrunk, that the hands of our charity are not withered, we must stretch them out, and reach our alms to the poor: which we will be more willing and ready to do, if we reflect often upon our office shadowed out under this Parable; which is to be Stewards, not Treasurers of Gods manifold blessings. Secondly, if we consider that we lay out nothing of our own, but of our Master's purse; And thirdly, that whatsoever we lay out for him upon earth, we lay up for ourselves heaven: according to that rule of Saint r Leo ser. quod. Thesaurum co●dit in coelo, qui Christum, pascit in paupere: manus pauperis ga●aphylatium Christi. Leo, He layeth up treasure in heaven, who feedeth Christ in the poor; the poor man's hand is Christ's box. This branch of our duties, which is to be always fruitful in good works, extendeth farther than the expending of moneys or good usage of the blessings of this life. For all the members of our body; and faculties of our foul, and graces of the spirit are pa●● of our Master's goods, and must be employed in his service, and occupied for his profit. Besides all these we are accountable to him for our time, which we may not wastefully and prodigally lavish out in sports and pastimes; but so thriftily expend upon the necessary works of our calling, that we may save a good part to consecrate it to exercises of piety and devotion, whereby we may multiply the talon of grace committed unto us. There is no covetousness commendable but of time, of which yet most men and women are most prodigal s Senec. ep. 1. Quem mihi dabis qui aliquod pretium tempori ponat, qui diem aestimet? etc. spenders. Any jewel that is lost may be found, yea though it be cast in the sea, as Polycra●es his ring was, which a fish in his mouth brought back into his Kitchin. Yea, the treasure of grace and pearl of the word, which the rich Merchant sold all that he had to buy; yea God himself after we have lost him may be found, if we seek him in time: only lost time can never be recovered. Wherefore that we may not lose any moment of the time allotted, which is so precious, but put it to the best use for the increase of our talon of knowledge, I pass from the Stewardship of the things of this life, to the account we are to give of this Stewardship. In which that we may more readily and safely proceed, first I will set up a great light: secondly, remove some rubs out of the way. The light shall be a clear confirmation of the truth of the point out of the Scriptures, which are most evident and express, both for the unavoidable necessity and strict severity of the last judgement. We profess in our Creed, that Christ who now sitteth at the right hand of his Father in heaven, shall from thence come to judge the quick and the dead; and we have sure ground in Scripture to build this article upon. For t Acts 10 42. there we read, that Christ is ordained of God to be Judge of the quick and the dead: and that u Rom. 14.10. we shall all stand before his judgement seat: nay, that we x 2 Cor. 5.10. must all appear before his tribunal: which is so certain a thing to come to pass, that Saint y Apoc. 20.12, 13. John in a vision saw it as present; And I saw the dead small and great stand before God, and the books were opened, and they were judged according to the things wrote in those books. Now for the terror of that day, I tremble almost to rehearse how it is described in holy Scriptures, by S. z Apoc. 20.11. John, I saw a great white throne, and him that sat on it, from whose face the earth and heaven fled away: and by Saint * 1 Pet. 4.17. Peter, The time is come that judgement must begin at the house of God, and if it begin there, what shall the end of them be that obey not the Gospel? and if the righteous shall scarce be saved, where shall the ungodly and sinner appear? It is hard to say, whether the antecedents are more direful, or the concomitants more doleful, or the consequents more dreadful. The antecedents are formidable: The a Mat. 24.29. Sun shall be darkened, and the Moon shall be turned into blood, and the stars shall fall from the skies, and the powers of heaven shall be sh●●●● b Luk. 21.25, 26. In the earth shall be distress of Nations, and perplexity, and the sea and t●● waters shall roar, and men's hearts shall fail them for fear, and for looking after those things that are coming on the earth. The concomitants are lamentable: Behold, he c Apoc. 1.7. cometh in the clouds, and all eyes shall see him, and all kindreds of the earth shall mourn before him. And yet the consequent are more fearful than either the antecedants or concomitants. For the books of all men's consciences shall be spread abroad, and every man shall answer for all the d Eccles. 12.14. works that he hath done, nay for every e Mat. 12.36. word he hath spoken, nay for every thought, purpose, and intent of the heart. For when the Lord cometh, he will bring to light the f 1 Cor. 4.5. hidden things of darkness, and will make manifest the counsels of the heart. Having set up a fair light, I will now take away some blocks and r●●● that lie in the way of my discourse. The first is, that God executeth judgement in this world; and therefore Salvianus hath written a book De●●●●● senti Dei judicio, of God's providence over his Church, and present judgement. Doth he not open his treasures to the righteous, and pour down the vials of his wrath upon the wicked in this life? Doth not Saint Paul affirm, that those that believe are g Rom. 5.1. justified already? And Saint John, that those that believe not are condemned h John 3.18. already. What place then remains for a future trial? Secondly, immediately upon our death our soul is carried either by good Angels into Abraham's bosom, or by evil into the dungeon of hell: what then need they come to the general assizes who have received their doom at the quarter sessions? Thirdly, if all men's consciences shall be ripped up, and all their secret sins be discovered in the face of the Sun at the day of judgement, that day cannot be but dreadful to the most righteous man on earth: yet Christ saith to his Disciples, i Luke 21.28. When these things come to pass, lift you up your heads; for your redemption draweth nigh: and they in this regard long for his second coming, and pray continually, Come Lord k Apoc. 22.20. Jesus, come quickly. The first rub is thus removed: though God's judgements overtake some, yet not all in this life. For the afflictions of the godly, and the prosperity of the wicked were a great eyesore to l Psal. 73.12. David and m Jerem. 5.28. Jeremy Moreover, God hath rewards both temporal and eternal; the former he dispenceth in this life, the later in that which is to come. He that believeth is justified already before God, and in the sense of his own conscience: for he hath peace with God. And in like manner he that believeth not is condemned already in God's decree, and he hath received also the sentence of condemnation within himself, as a felon is hanged in the law, and may know what his sentence shall be before it be executed or pronounced against him. This hindereth not but that the public sentence shall pass upon both at the last day for eternal salvation or damnation. The second is thus removed: Immediately upon death every soul knoweth what she is to trust to, but this it not known to the world. Besides, the body must be rewarded or punished as well as the soul: therefore partly to clear the justice of God in the sight of men and Angels; partly, to render to the body and soul that have been partners in evil and good their entire recompense, after the private session at our death, God hath appointed a public assizes at the day of judgement. The third rub is thus taken away: The day of judgement is both terrible and comfortable to the godly; terrible in the beginning, comfortable in the end: terrible in the accusation by Satan, comfortable in the defence by Christ our Advocate: terrible in the examination, but comfortable in the sentence. Yea, but their sores are laid open, and they are fowl: their debts are exhibited, and they are very many: their rents in their conscience are showed, and they are great. It is true, their sores are laid open, but anointed with Balsamum: their debts are exhibited, but with a fair acquittance signed with Christ's blood: their rents in their conscience are seen, but mended and filled up with jewels of grace. It is fare otherwise with the wicked; their sores appear without any salve; their debts appear, but no acquittance; their rent in their conscience appeareth, and remaineth as wide as ever it was, being never made up or mended by repentance: therefore they cry n Apoc. 6.16. to the mountains, fall on us, and to the hills, cover us from the presence of the Lord, and from the wrath of the Lamb. This point of doctrine is not more evident in the proof, than profitable in the use, which is threefold: 1. To comfort the innocent. 2. To terrify the secure. 3. To instruct all. First, to comfort the innocent. For many that have walked sincerely before God have been censured for hypocrites; many innocents have been falsely condemned, many just men have suffered for righteousness sake, and many faithful Christians have been adjudged to merciless flames for their most holy profession. To all these the day of judgement will be the brightest day that ever shone on them. For than their innocency shall break out as the light, and their righteous dealing as the noon day: then they shall have the hand of their false accusers, and judge their Judges: then they shall see him for whom they have stood all their life time, and strove even to blood. Every loss they have sustained for his sake shall be then their gain, every disgrace their honour: for every tear they have shed they shall receive a pearl, for every blue stripe a saphir, for every green wound an emerald, for every drop of blood a ruby to be set in their crown of glory. Secondly, it serveth much for the terror of the wicked, who go on confidently in their lewd courses, and proceed from evil to worse, adding drunkenness to thirst: let these know, that o Rom. 2.5. they heap wrath against the day of wrath, and revelation of the righteous judgement of God: and that as the farther back the axe is fetched, the heavier is the stroke; so the longer their punishment is deferred, the heavier in the end it will fall upon them. Let them who fear not to do wrong, but carry their sin with a high hand, bearing themselves upon their wealth, or some potent friend at Court know that they shall be brought to Christ's bar o'er tenus, and that none upon earth shall be able to rescue them. Let them who lay snares in the dark, and look for their prey in the twilight, and say in their hearts no eye seethe us, know, that God hath p Apoc. 1.14. eyes like a flaming fire, enlightening the darkest corners of the inmost rooms: and that he q Psal. 50.21. will reprove them, and set their sins in order before their eyes: and that what they commit in secret, and would not for a world that any witnesses should be by, shall be brought to an open examination before men and Angels. Thirdly, to instruct all so to live, that they may not fear to come before the face of God; so to clear their accounts here, that they need not to dread their examination there. To this use the holy Ghost pointeth, r 2 Pet. 4.11, 12, 14. Seeing that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation? how diligent, that we may be found of him in peace without spot and blameless? When Alcibiades came to visit s Eras. Apoph. Atqui inquit potius quemadmodum rationem non redderes, laborares. Pericles, and found him very busy about his accounts, Why (saith he) dost thou thus trouble thyself in seeking to make up thy accounts? thou shouldest rather use a means to put it off, and think of a course to free thee from this care, and take order that thou shouldest never be called to an account. I doubt not but that many Treasurers and Stewards of great Princes make good use of this advice, and by friends and money so bring it about, that they are never brought to an account. If we have any such thought we deceive ourselves; there is no dodging with God, no delay, no not for a moment, when he sendeth his Pursuivant for us from the high Court of Star-chamber in Heaven: as he (in Saint Gregory's days) found by woeful experience, who being summoned by death approaching to bring in his accounts before they were ready, cried out pitifully, Inducias vel ad horam, O reprivall but for a day, truce but for an hour, respite but for a minute: but could not obtain it, but was suddenly posted away to the judgement seat of Christ: and who of us knoweth whether he shall be the next to whom God will send a messenger to bring him before him to render an account of his Stewardship, saying to him in the words of my Text, Red rationem dispensationis tuae, Give an account Of thy Stewardship. (Thy.) I know not how it cometh to pass, that most men now a days are sick of Saint Peter's disease, when Christ telleth them of their duty, or foreshoweth them their end, they are inquisitive about others, saying, t John 21.21. What shall this man do? There are diverse kinds of Stewards, some of powers, some of wealth, some of knowledge, some of the Word and Sacraments. King's dominions, and Bishops dioceses, and Lords lands, and Rich men's money, and Clerks writings, and Merchants trades, and Tradesmen's shops, and husbandmen's ploughs are their Stewardship, of which they must give an account; and yet few there are that mind their own account to their Master for that wherewith they are trusted: but every man looketh to another's. The Ploughman censureth the Tradesman, the Tradesman the Merchant, the Merchant the country Gentleman, the country Gentleman the Courtier, and all the Ministers of God; as if to impeach others were to clear themselves. At the audit day they will find that it will little avail them to say, I am no tot quot, I am no joiner of house to house, or land to land, I am no usurer, oppressor, or extortioner like other men: when it will be replied unto them, but thou art like the Pharisee, a deep dissembler, a counterfeit saint, a secret hypocrite, a slanderous backbiter, a busybody, an uncharitable censurer, a streigner of a gnat in others, when thyself eatest many a fly, nay swallowest many a camel. u Plut. tract. de curiosit. Plutarch rightly observeth, that they who delight to gad abroad, for the most part have smoky, nasty, or dankish houses, or at least ill rule, & no content at home; so when men range abroad, and play the spies and scouts, and pry into other men's actions, it is a sign that they have a foul house at home, and ill rule in their own conscience. Wherefore * Stella in Luc. Observa etiam diligenter quod hic non dicit dominus, Red rationem villicationis alienae, vel red rationem villicationis alterius, sed villicationis tuae; pro priae enim vitae tuae factorumque tuorum, non alienorum redditurus es rationem Deo: unusquisque enim redditurus est de propri●s factis rationem. Stella, according to his name Star, well illustrateth this Text, Give an account of thy Stewardship, not of any other man's: Pry not into his life, set not his actions upon the rack, read not a lecture upon his manners; but meditate and comment upon the book of thine own conscience, that thou mayest make even reckonings there. It is an uncivil part to overlook other men's papers, especially bills of account, which no way concern us: yet there are those that take to themselves a liberty to look into, and examine the books of other men's conscience, not being able to read a letter in their own: herein resembling the crocodile, which seethe nothing in the water, which is his chiefest place of abode, yet is very quick and sharp sighted on the land out of his own element to do mischief. I will undertake that any man shall have work enough to cast up his own accounts, if he look into every particular for which he is to reckon, every stray thought, every idle word, every inconsiderate action & sudden passion. God is not herein like unto many great personages, who seldom or never call their Stewards to an account; or if they call them, they look over their books and bills but slightly, taking the visus in gross. For he will certainly call all men to a most strict and particular account of every moment of time they have spent, of every particular grace they have received, of every particular duty they have omitted, of every particular sin they have committed in deed, word, or thought, nay of the first motion and inclination to evil. The smallest atomies or moats that fly in the air are discerned in the Sun; so the smallest sins and offences shall be discovered at the brightness of Christ's coming. And as the words that are written with the juice of a Lemon, cannot be read when they are written, but may be plainly and distinctly if you hold the paper to the fire, and dry the letters; so the smallest letters in the book of our conscience, yea the least notes, and points, and scratches, which neither any other nor ourselves see well now, shall easily be discerned by the fire of the last judgement. The conceit whereof took such a deep impression in the tender heart of Saint Hierome, that he professeth x Victor. Reat. in vit. Hieron. Sive comedo, sive bibo sive quid aliud facio, semper videtur mihi tuba illa terribilis sonare, Surgite mortui, & venite ad judicium. wheresoever he was, whatsoever he did, whether he ate or drank, or walked abroad, or sat in his study, or talked with any, he thought he heard the last Trump sound shrill in his ears, Awake ye that sleep in the dust, and come to judgement. At which time that you may be all more perfect, I would advise you to y Barradius comment. in concord Evang. Ascendat mens tribunal judici, rationem ratio exposcat. reckon before hand with yourselves, either at private fasts, or every evening. Among z Pythag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythagoras his golden Verses these seem to me to be most weighty: Before thou suffer thy temples to take any rest, resolve these three questions, Wherein have I transgressed? What have I done? What part of my duty have I left this day undone? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; According to which rule Seneca recordeth it to the eternal praise of Sextius, that every evening he put these interrogatories to his soul, * Quod hodiè malum sank'st? cu● vitio obstitisti? qua parte melior factus es? What wound hast thou healed this day? What vice hast thou withstood? Wherein art thou better than thou wert the day before? thus Pythagoras' advised, thus Sextius did, and yet neither of them (for aught appeareth) thought of any other judge than their reason, nor accusers than their thoughts, nor tormentors than their vicious affections, nor hell than their own conscience. What suppose ye would they have done? what care would they have taken? how oft would they have revised their accounts, if they had thought they should have been brought to answer for all their actions, speeches, gestures, affections, nay thoughts, purposes, intentions, deliberations, and resolutions, before God and his holy Angels at the dreadful day of judgement? If the consideration of these things no whit affect you, you shall one day give an account among other your sins for the unprofitable hearing of this Sermon. His word which I have preached unto you this day, shall testify against you at that day. Give me leave therefore a little to rouse you up, and by applying the steel of my Text to your flinty hearts, to strike out of them the fire of zeal. I told you before of four sorts of Stewards, the sacred, the honourable, the wealthy, and the common and ordinary. I will begin with the sacred. 1. Appl. to Ministers. Thou to whom the Oracles of God and souls of men are committed, who hast received grace by imposition of hands, not to gain applause to thyself, or an high step of dignity on earth; but to win souls to God, and bring men to Heaven: thou to whom the mist of black darkness is reserved for ever, if thou departest from the holy commandment, and drawest others after thee; but an eminent place amongst the Stars, if thou turn many to righteousness: how is it that thy mind, study and endeavour is not to build God's house, but to raise thine own; not to add by the ministry of the Gospel those to the Church that shall be saved, but Imponere Pelion Ossae, to lay steeple upon steeple, and preferment upon preferment, and add dignity to dignity? either not preaching at all, or like the high Priest in the old Law, entering but once a year into the Sanctum sanctorum, or at the most furnishing but some few high Festivals with some rare and exquisite pieces of stuff, embroidered with variety of all arts and sciences, save Divinity. Is this to preach Christ crucified? Is this to a John 21.16, 17. feed, feed, and feed? is this to be b 2 Tim 4.2. instant in season, and out of season; to reprove, rebuke, to exhort with all long-suffering and doctrine? is this to c Acts 20.27. I have not shunned to declare unto you all the counsel of God. declare the whole counsel of God? is this to d 1 Tim. 4.13. attend to reading, to exhortation, to doctrine, to continue in them? is this to give themselves wholly to the work of the Ministry, that their profiting may appear unto all? is this to e Acts 20.31. warn every one publicly, and house by house, day and night with tears to save themselves from the corruption of the world, & the snares of Satan, & wrath to come? Will a purchased dispensation of absence from thy Cure upon some plausible pretence, or thy Curates diligence excuse thy supine negligence, or secure thee from the Apostles f 1 Cor. 9.16. Vae, Woe be to me Paul, if I preach not the Gospel in mine own person? O think upon it in time to make a better reckoning before thou be summoned to give up the last accounts in the words of my Text, Give an account of thy Stewardship, of thy Ministry. Next to the sacred Steward cometh in the minister of State and Magistrate to be rounded in the ear with the admonition in my Text. 2. To Magistrates. Thou to whom both the Tables are committed, who art ordained by God, and appointed by thy Sovereign to see religion maintained, justice executed, and peace kept: how cometh it to pass that the sword of justice lieth rusty in the scabbard, and is not drawn out against Sabbath-breakers, contemners of the Church discipline, blasphemers, swearers, drunkards, lewd and scandalous livers? Dost thou use the authority committed to thee to revenge thyself, and not to redress wrongs done to the law? nay dost thou protect and bolster iniquity and impiety? dost thou live by those sins, and draw a revenue by licensing those places of disorder, which thou art made a minister of justice to suppress? Is this to be a man fearing God, and hating covetousness? is this to stop the mouth of impiety? to cleanse the sinks of impurity? to purge out the filth that is in the skirts of Jerusalem? to reform all abuses, and to prevent God's judgements upon this Realm, by punishing all the violaters of his laws? Remember that thou who here sittest upon the bench, shalt one day be called to the bar, to be tried for eternal life or death before the Judge of all flesh, from whose face the heavens and the earth fled, and their place could no where be found. O think in time to make a better reckoning before thy summons to give in thy last account in the words of my Text, Give an account, etc. viz. of thy authority and commission. After the Ministers of the Gospel and the Magistrate, 3. To the rich and covetous. come the rich of this world to be admonished to look to their accounts. Thou whom thy Master hath trusted with much of his goods and coin, to beautify his Sanctuary, to maintain them that serve at his Altar, and to stay and silence the loud cries and deep sighs of the hungry, thirsty, naked, oppressed, imprisoned, and captivated members of thy Redeemer; dost thou bury thy money under the ground, or lock it up in thy iron chest till it rust? Dost thou like the Gryphine in the natural story keep others from the precious metal, whereof thyself makest no use at all? Thou g Cypr. de cleemos. Servas pecuniam, quae te servata non servat, etc. savest the money, which being saved will not save thee, and losest by keeping it the blessing of God, the prayers of the poor, nay thine own soul, by preferring thy Mammon, and setting it in thine own affection before thy Saviour. How canst thou give an account of thy Stewardship, who hast laid out nothing for thy Master's use; who yet will certainly question thee as well pro lucro cessante, as pro damno emergente, as well for not employing his money for his advantage, as for that thou hast employed to loss? In which regard Saint h James 5.1. James ringeth them a sad peal after the passing bell hath gone for them, Go to now you rich men, weep and howl for the miseries that shall come upon you; your riches are corrupted, your garments motheaten, your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. 4. To the Prodigal. Here let not the prodigal spender vainly flatter himself, that his condition shall be easier at the day of judgement than that of the covetous; because he suffereth not his money to rust: but rather causeth it to glissen in his plate, glare in his jewels, glitter in his apparel, shine in his gilt rooms, cabinets, furnitures and hangings. For all this lustre shall be a clear evidence against him of his wasting his Master's substance; and if it shall go hard with the hard and covetous man, who layeth not out his Master's money, what may this exhauster expect? if the Miser shall suffer as a i Cypr de elecmos. Sacrilegium est rem pauperum non dare pauperibus. sacrilegious person, because he giveth not the poor their due, what punishment is he like to endure, who robbeth the Church, racketh his tenants, oppresseth the poor, extorteth from, or exacteth upon all, to maintain either his vain glorious pride, or delicate palate, or idle sports, or impure pleasures? How many hunger and cold starved poor will have an action against this Steward, for preferring his Hawks and Hounds before them: and riotously expending that in one luxurious feast, which would have fed them for many years: and laying out that in one costly suit or rich jewel, wherewith hundreds of them might have been clothed in the bitterest winter season, and thereby their lives preserved? how will they be ashamed and confounded at the great audit day, to deliver in an account after this manner? In vain sports thus much, in satisfying my lust thus much, to make ostentation of my greatness thus much, to be revenged of my enemies thus much, for maintenance of Gods worship not the tenth of my tenth, nay not the hundreth part of my rapines, for the relief of the poor a trifle, in voluntary oblations nothing at all. O think upon this in time, that you may make better reckonings before you be summoned to give in your last accounts in the words of my Text, Give an account of thy Stewardship, of thy wealth and worldly blessings. 5. To all men in general. Are all dispensers of the Word and Sacraments? are all in authority? are all commanders? have all the wealth of the world? surely no: yet all are accountants; some for their trade and course of life, others for their natural parts and gifts, and all for their time. Few I persuade myself can give a good account of the first, fewer of the second, but fewest of all of the third. It was spoken by a Heathen of the Heathen, but I fear it may be truly said of many Christians in profession, k Sen. ep. 1. ad Lucil. Magna pars vitae labitur malè agentibus, maxima nihil agentibus, tota aliud agentibus. that they spend a great part of their life in sinful actions, the greatest in idleness, the whole in impertinent business. The dearest loss of all is of time: because if we have embezzled our estate by ill husbandry, we may repair it by thrift and industry; if we have pawned our plate, and householdstuff, & jewels, they may be redeemed again; if we have mortgaged our lands, the mortgage may be satisfied, and our lands restored: but the time that we have idly, or lewdly, or loosely spent can never be recovered. No man need Bellerophon like spur a flying horse, time posteth of itself: yet many men not content to let time go from them in her swiftest motions, they drive her out, and devise how they may set her packing, and be soon rid of her; like the l Aelian. var. hist. l. 1. Persian King, who proposed a great reward to any that could invent any new pastime, they highly value such companions with whom they may lavish out the flower and best of their time. The account of these brave Gallants, and noble Sparks, as they are termed, is soon cast. Half the night gamed and reveled, and as much of the day slept out, and the remainder indifferently shared between the Tavern and the Play, and the worst of the three. Neither can the other sex give an account much better, 6. To Women. whose day after a ramisticall dichotomy being divided into forenoon and afternoon: the former part is usually taken up in dressing, trimming, and I fear in that for which they have no colour in holy Scriptures, nor the example of the best times, painting; the later in idle visits, and seeking after the fashions. They allow themselves little time for the contemplation of any thing save their face and dresses in their glasses, nor trouble they their heads with any thing so much as their tiring. In sum, they spend all their time in a manner in beautifying and adorning their body to please their lovers, but in comparison none at all in beautifying and adorning their souls to please their Maker and Husband Christ Jesus. Of these Saint m James 5.5. James long ago gave us the character, They live in pleasure in the earth, and wax wanton, and are fatted for the day of slaughter. I spare to rehearse other lavishing out of time, lest the rehearsing thereof might seem worthy to be numbered among the idle expenses thereof. And now it is time to set the foot to the account of my meditations on this Scripture, The Conclusion. and draw near to that which we all every day draw nearer, unto an end. The * 1 Pet. 4.7. end of all things is at hand: be sober therefore, & watch unto prayer. The day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works thereof shall be burned up. This great Doomsday cannot be fare off, as we see by the fearful forerunners thereof: howsoever the day of our death, which may be called little doomsday, will soon overtake us; peradventure before the Sun yet set, or this glass be run. Wherefore, I beseech you all that hear me this day, in the fear of God, by occasion of the summons in my Text, to enter into a more strict examination of your life than ever heretofore: bring out all your thoughts, words, deeds, projects, counsels and designs, and lay them to the rule of God's Law; and if they swerve never so little from it, reform and amend them: recount how you have bestowed the blessings of this life, how you have employed the gifts of nature, how you have increased your talents of grace, wherein the Church or Commonwealth hath been the better by you; consider how you have carried yourselves abroad in the world, how at home in your private families, but how especially in the closet of your own heart. You know out of the Gospel, that a man's n Mat. 12.44. house may be swept and garnished, that is, his outward conversation civil and fair, and yet harbour seven unclean spirits within. If lust, and covetousness, and pride, and envy, and malice, and rancour, and deceit, and hypocrisy, like so many serpents lie under the ground, gnawing at the root of the tree, be the leaves of your profession never so broad, and seem the fruits of your actions never so fair, the vine is the vine of Sodom, and the grape the grape of Gomorrah. There is nothing so easy, as to put a fresh colour upon a rotten post, and to set a fair gloss upon the foulest matters, to pretend conscience for most unconscionable proceed, and make religion itself a mask to hide the deformity of most irreligious practices. But when the secrets of all hearts shall be opened, and the intents and purposes of all our actions manifested, and the most hidden works of darkness brought to light. As it is to be hoped, that many that are infinitely wronged in the rash censures of men, shall be justified in the sight of God and his Angels; so it is to be feared, that very many whom the world justifieth and canonizeth also for Saints, shall be condemned at Christ's bar, and have their portion with hypocrites in hell: there shall be weeping and gnashing of teeth. Wherefore sith we shall all one day come to such a public, such an impartial, such a particular trial of all that we have done in the body, either good or evil: let us look more narrowly to all our ways, and see that they be straight and even. 1. Let us search our heart with all diligence, let us look into all the corners thereof, and see there lurk no wickedness, nor filthiness, nor hypocrisy there: let us look to our thoughts, that they be pure: to our desires, that they be lawful: to our affections, that they be regular: to our passions, that they be moderate: to our ends, that they be good: to our purposes, that they be honest: to our intentions, that they be sincere: to our resolutions, that they be well grounded and firm. 2. Next, let us take our tongue to examination, and weigh all our words in the balance of the Sanctuary, and try whether they have not been light and idle, but grave and profitable: not crafty and deceitful, but simple and plain: not false and lying, but true and faithful: not outrageous, but sober: not filthy, but modest: not profane, but holy: not censorious, but charitable: not scurrilous, but ponderous: not insolent, but lowly and courteous: not any way offensive and unsavoury, but such as might o Ephes. 4.29. minister grace to the hearers. 3. Lastly, let us lay our hands upon our handy works, and examine our outward acts and deeds. 1. Whether they have been always justifiable in general by the Law of God, that is, either commanded by it, or at least warranted in it. 2. Whether they have been and are conformable to the orders of the Church, and laws of the Land. For we must obey lawful authority for conscience sake, in all things that are not repugnant to the divine Law, as Bernard piously resolveth, saying, Thou must yield obedience to him as to God, who is in the place of God, in those things that are not against God. 3. Whether they have been agreeable to our particular calling. For some things are justifiable by the Law of God and man in men of one state and calling, which are heinous sins in another: as we see in the cases of Uzza and Uzziah. 4. Whether they have been answerable to our inward purposes, intentions and dispositions. For though they are otherwise lawful and agreeable, yet if they go against the hair, if they are done with grudging and repining, and not hearty, they are neither acceptable to God nor man. 5. Whether they have been (all things considered) most expedient. For as many things are profitable and expedient that are not lawful; so some things are lawful that are not p 1 Cor. 6.12. All things are lawful unto me, but all things are not expedient. expedient: and because they are not expedient, if necessity bear them not out, they become by consequent unlawful. For we are not only bound to eschew all the evil we know, but also at all times to do the best good we can: else we fulfil not the commandment of loving God with all our heart, and all our soul, and all our strength. To sum up all. I have discoursed unto you, first, of the Stewardship of the things of this life: secondly, of the account of this Stewardship: thirdly, of the time of this account. The Stewardship most large, the account most strict, the time most uncertain. After the explication of these points, in the application I arraigned four Stewards before you: first, the sacred: secondly, the civil: thirdly, the wealthy: fourthly, the ordinary: and found them all very tardy and imperfect in their accounts: which that you might not be, I but even now delivered unto you the rule of three, or golden rule, as it is called in sacred algebray, whereby you may easily number your days, and cast up your accounts, and infallibly perfect the books of your conscience. What remaineth, but that at your first and best opportunity you fall on this work, cast your accounts privately in the chamber of your heart, peruse the book of your conscience, mend what is amiss by unfeigned and hearty repentance, fetch out all the blots and blurs there with the aqua fortis of your tears: and if yet there remain any thing which you cannot well account for, to meet your Master before hand upon your knees, and beseech him to put it upon his Son's score, and to satisfy himself out of the infinite treasury of his merits, or to wipe it out with the sponge that was offered him on the Cross? This if ye practise daily, and make even with God every night; you shall be perfect and ready when your Master shall call for your accounts: and you shall be found of him in peace, and he shall then say unto you, Well done good and faithful Stewards, ye have been faithful in a little, I will set you over much: ye have been faithful in temporal, I will trust you with eternal goods: ye have been faithful in earthly, I will commit to you heavenly treasures: ye have been faithful in a Stewardship, I will give you a Kingdom: enter into your Master's joy. Into which God grant we may all enter, when we are passed out of this vale of tears, through the merits of Christ's death and passion, by the conduct of his holy Spirit. To whom, three persons and one God, etc. PHILIP HIS MEMENTO MORI: OR, The Passing Bell. A Sermon preached in Mercer's Chapel at the Funeral of Master Benet, Merchant. THE XXII. SERMON. DEUT. 32.29. O that they were wise, than they would understand this, they would consider their later end. Right Worshipful, etc. HEnoch lived by just computation so many years as there are days in the year, viz. 365. and he was the seventh man from Adam, and died in anno a Sethus Calvis. in Chron. Sabbathico, the Sabbathick year, and thereby became a lively Emblem both of this life, and the life to come. For the labours of this life are governed by the course of the Sun, which is finished in that period of time; and the rest of the life to come is evidently prefigured in the Sabbath. It is farther written of him in the holy Records of eternity, that he b Heb. 11.5. Gen. 5.24. walked with God, and was therefore translated that he should not see death, to teach us, that they who walk with God all the days of their life as he did, shall come into no condemnation, but immediately pass from death to life, from death temporal to life eternal, which was not obscurely deciphered unto us in the narration of the seventh day's creation. After the mention of every day in the week, and the work thereof, we read, so the evening and the morning were the first day, and so the c Gen. 1.5, 8, 13.19, 23, 31. second, and the rest: but after the relation of the seventh day's creation, on which God rested and blessed and sanctified it, the former clause is quite d Gen 2.1, 2, 3. omitted. It is not added as in the rest, so the morning and the evening were the seventh day: because in Heaven, whereof the Sabbath was a type, there is no morning and evening, much less night; but as it were perpetual high-noon. For the e Apoc. 21.23. Lamb is the light thereof, and this Lamb is the f Mal. 4.2. Sun of righteousness, which never riseth nor setteth, but keepeth still in the midst of the Empyreal Heaven and Throne of God: as on the contrary, in Hell there is nothing but continual midnight and everlasting darkness. Thus the wisdom of God justly, and the justice of God wisely hath proportioned the rewards in the life to come to the works of men in this life: they that cast off the works of darkness, and put on the armour of light, and walk in the light as children of the light here, shall hereafter possess the inheritance of the g Colos. 1.12. Saints in light; but they who love darkness more than light, and have fellowship with the unfruitful works of darkness, and continually walk as in the dark, in gross and palpable ignorance, in gluttony and drunkenness, in chambering and wantonness, and the like sins of darkness here, shall hereafter inhabit the region of perpetual darkness, and never vanishing shadows of death. O that we were wise, than we would understand these things, and in the beginning of our race in this world think of our h ●●n. ep. 30. Ut mortem nunquam time●s, semper cogita. later end. For the beginning of wisdom is the consideration of our end; and a forcible means to bring us to everlasting life, is to meditate continually upon our death. To think what we shall be, stench and rottenness, and worse if we be not better, ashes and cinders of hell, will through the power of Christ's death make us what we should be, that is, dead to sin, dead to the world, dead in ourselves, but alive in God. How can he live in sin, who perpetually apprehendeth that he shall dye eternally for his sin? how can he make a trade of iniquity, and a sport of religion, and a mock of God, and a god of his belly, who hath hell torments always before the eyes of his mind? i Lament. 1.9. Jerusalem remembered not her last end; therefore she came down fearfully: and because we put from us the evil day, it cometh fast upon us. It were impossible to go on forward as we do in the ways of sin and paths of death, if we would dwell but a little while upon these or the like thoughts: After a few days, perhaps this very day, yea this hour, I shall be called to a strict account of my whole life, charged with all the sins open and secret that ever I have committed, accused by the Devil, convicted by mine own conscience, condemned by the dreadful Judge of quick and dead, to be cast into utter darkness in hell, there to endure such torments for ever, as it would break the strongest heart, and conquer all humane patience to feel but for an hour. Haec cogitare est vitiis omnibus renunciare, to enter into a serious consideration of these things, is to chase away all wanton and wicked thoughts and to send a bill of divorce to the world and all her minions, the mistresses of our carnal affections: but this is the mischief, as S. k Cyp. de mortal. Aeterna tormenta nemo cogitat, quae metueret conscientia si crederet, si metueret caveret, si caveret evaderet. Cyprian pricking the right vein telleth us, it is a thing to be bewailed with tears of blood, that none almost mindeth everlasting torments. For did they mind them and believe them, they could not but fear them, and if they feared them ●●●y would beware of them; and if they would beware of them, they might escape them. O that men therefore were wise, to think upon hell before they rushed on the brink of it, and enter into a serious consideration of God's fearful judgements upon obstinate and impenitent sinners before they were overtaken by them. This is the scope and effect of these words, and I pray God they may work this effect in us, that laying before our eyes the fearful ends of the wicked, and their damnation, we may learn from henceforth to be wise unto salvation. The unum necessarium and chief point of all to be thought upon in this life is, what shall become of us after we go from hence: for here (God knows) we have but a short time to stay. We read in King l Eccles. 3.1.2. Solomon's distribution of time, according to the several occasions of man's life, to every thing there is a season, and a time to every purpose under the heaven, a time to be borne, and a time to dye: but we read of no time to live, as if our death bordered upon our birth, and our cradle stood in our grave; yet upon this moment rather than time of our life dependeth eternity. Division. The greatest perfection attainable by man in this life is wisdom, and the most proper act of wisdom is consideration, and the chiefest point of consideration is our later end. First therefore the Spirit of God in this Text commendeth wisdom to their desires. Secondly, consideration to their wisdom. Thirdly, their later end to their consideration: and the more to stir up their affections and express his, he delivereth this his advice in a wish, and accompanieth it with a deep sigh, saying, O that they were wise, they would understand this, that it is not for their sakes that they might brag, but for their enemy's sake that they might not brag, that I have thus long spared them. For I had long ere this scattered them abroad, and made their remembrance cease from amongst men, but that I knew their adversaries would take advantage thereat, and wax proud upon it, Verse 27. and say our high hand, and not the Lord hath done it. For they are a Nation void of council, neither is there any understanding in them. Which words bear a light before the words of my Text, Coherence. and thus bring them in: O that they were wise, than they would understand this, viz. that nothing standeth between them and my wrath, my wrath and their destruction, but the pride of their enemies: they are indebted to the fury, malice, and insolency of the Heathen, who seek utterly to destroy them, and by proudly treading upon their necks, to trample true religion under feet, that hell rain not down upon them from heaven, and they not burnt like Sodom, and consumed like Gomorrah. Were they wise, they would understand it, and understanding consider how near they are to their end, and considering it meet the Lord upon their knees, to prevent their utter overthrow. Observ. 1. O that they were so wise. If those words wherewith Moses beginneth his Swanlike song immediately before his death, Verse 2. My doctrine shall drop as the rain, and my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass, were verified of any of his words, they are certainly of these in my Text, which drop like rain, or rather like ho●y from his mouth: whereby we may taste how sweet the Lord is in his speeches, how mild in his proceed, how passionate in his persuasions, what force of art & eloquence he useth to draw us unto him, without force & violence. Are not sighs the very breath of love? are not sobs the accents of grief? are not groans fetched deep the long periods of sorrows ravishing eloquence? which Almighty God breathes out of the boiling heat of his affection both here and elsewhere: O m Hos. 6.4. Ephraim, what shall I do unto thee? O Judah, how shall I entreat thee? for your righteousness is as a morning cloud, & your goodness as an earthly dew vanisheth away. O that n Psal. 81.13, 14, 15, 16. my people had harkened unto me, and Israel had walked in my ways. I should soon have subdued their enemies, and turned my hand against their adversaries. The haters of the Lord should have submitted themselves unto him: but their time should have endured for ever. He should have fed them with the finest of the wheat, and with honey out of the rock would I have satisfied thee. And, O o Mat. 23.37. Jerusalem, Jerusalem, which killest the Prophets, and stonest those that are sent unto thee, how often would I have gathered thy children together as a hen doth gather her chickens under her wings, but ye would not? How can the affection more outwardly enlarge, or the heart open itself, than by opening the bosom, and stretching out the arms to embrace? Behold the p Esay 65.2. arms of Almighty God stretched all the day long to a rebellious people, which walketh in a way that was not good, after their own thoughts. What truer Ambassadors of a bleeding heart than weeping eyes? behold the tears of our Saviour over Jerusalem, and reach your hand, and thrust it into the hole of his side, and you shall feel drops from his heart bleeding afresh for your ungrateful refusal of his love, and despite of his grace. If drops of rain pierce the stones, and drops of warm Goat's blood crumble the Adamant into pieces; shall not Christ's tears sink into our affections, and the drops of his heart blood break our hearts with godly sorrow, and make them so thoroughly contrite by unfeigned repentance, that they may be an acceptable sacrifice unto him? according to the words of the Psalmist, q Psal. 51.17. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou shalt not despise. Were not that City very unwise, that would refuse any tolerable conditions of peace offered by a potent enemy, against wh●m she could not make her party good in war? Beloved, are we able to hold out war with Almighty God? to maintain a fight against his plagues and judgements? what are we but dead men, if he lay hold on his glittering sword? why then do we not come in whilst he holdeth out his golden Sceptre of mercy? why sue we not to him for a treaty of peace? It can be no disparagement to us to seek to him first; yet we need not, he seeketh to us first, he maketh an overture of his desire for peace, he draweth conditions with his own hand, and offereth them to us, as we heard before out of the 81. Psalm, If Israel would have walked in my ways, etc. that is, if you will yield to me, and acknowledge me for your Lord, and accept of my laws, I will take the protection of you against all your bodily and ghostly enemies, I will secure you from all danger, every you with grace, give you all the contentment you desire upon earth, and prefer you to a crown of glory in heaven. Can you desire fairer conditions than these? know ye who it is that tendereth them? he is your Lord and Maker, who need not condition with you; that which he meekly craves he could powerfully force you unto; he sueth for that by entreaty, which he may challenge by right; all that he requireth on our part is but our bounden duty, and his desire is that we should bind him to us for doing that service which we are bound to do. Was there ever such a creditor heard of, that would come in bonds for his own debt, and become a debtor to his debtor? Saint r Aug l 5. confess. c. 9 Dignaris quoniam in seculum misericordia tua est iis quibus omnia debita dimittis promissionibus tuis debitor fieri. Austin could not hold when he fell upon this meditation, but breaketh out into a passion, Thou vouchsafest, O Lord, by thy promises to become debtor to them, to whom thou remittest all debts. What happiness! what honour is it to have Almighty God come in bonds to us? I beseech you think what they deserve who set light by so great a favour, and refuse such love. Application. Now God maketh as it were love to us, and in doleful Sonnets complains of our unkindness, O that my people would have harkened to my voice, etc. To which his amorous expostulations if we now turn a deaf ear, the time will come when we shall take up the words of God in our own persons, and with heart's grief and sorrow say, O that we had harkened to the Lord, O that we had walked in his ways; then should we have seen the felicity of his chosen, and rejoiced with the joy of his people, and gloried with his inheritance: but now we behold nothing but the misery of his enemies, and are confounded with the shame of reprobates, and suffer the torments of the damned, and shall till we have satisfied to the utmost farthing. Now God wooeth us with deepest protestations of love, and largest promises of celestial graces, which if we make light of, it will one day fall heavy upon us. The sweetest wine corrupteth into the sharpest vinegar, and the most fragrant ointments, if they putrefy, exhale most pestilent savours; and greatest love, if it be wronged, turneth into the greatest hatred. Now God as a lover passionately wooeth us, but if we sleighten him, and despise his kind offers, he will change his note, and turn his woo into a woe, as we hear, s Hos. 7.13. Woe be unto them, for they have fled away from me; destruction shall be unto them, because they have rebelled against me: though I have redeemed them, yet they have spoken lies against me. After the clearest flash of lightning followeth the terriblest clap of thunder: in like manner after God's mercy in Scripture hath for a long time lightened, & most clearly showed itself to any people or nation, his justice thundereth out most dreadful threats. For example: after God's familiar disputation with his Vineyard, t Esay 5.1, 2, 3, 4. My beloved had a vineyard in a very fruitful hill, and he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, & men of Judah, judge I pray you between me & my Vineyard, what could I have done more to my Vineyard that I have not done? etc. mark the fearful conclusion (Verse 5.) I will tell you what I will do to my Vineyard, I will take away the hedge thereof, & it shall he eaten up, I will break down the wall thereof, and it shall be trodden down. And what ensued upon our Saviour's tears over Jerusalem, which would not sink into their stony hearts, but the bloody tragedy which was acted upon them 40. years after by the Romans? who spared neither the anointed head of the Priest, nor the hoary head of the aged, nor the weaker sex of women, nor the tender age of infants; but put all to the sword, sacked the walls, rifled the houses, burned the Temple down to the ground, and left not one stone upon another. O that we were wise, than we would understand, and observe the method of God's proceed, and in the ruin of God's people, if we repent not, consider our later end. O that they were Wise. The Philosophers distinguish wisdom into Observe. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sapience. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prudence. Sapience they define to be the knowledge of all divine & humane things, so fare as they fall within the scantling of man's reason. Prudence they restrain to the ordering of humane affairs: and this they divide into 1. Private, 2. Public: and this they subdivide into 1. Civil, 2. Military. Military prudence maketh a wise soldier, civil a wise statesman, domestic a wise householder, and sapience a wise contemplative, and moral prudence in general a wise practic man. The rules of this wisdom are to be taken from the precepts of Philosophy, discourses of Policy, the apothegms & stratagems, sentences and examples of those whom the world hath cried up for Sages; but this is not the wisdom which Moses here requireth in God's people, and passionately complaineth of the want of it: but a wisdom of a higher nature, or, to speak more properly, a wisdom above nature, a wisdom which descendeth from the Father of lights, which directeth us so to order and govern our short life here, that thereby we may gain eternity hereafter: so to worship and serve God in Christ in this world, that we may reign with him in the world to come. The infallible rules of this wisdom are to be fetched only from the inspired Oracles of God extant in the Old and New Testament: the chief whereof are these; 1. To receive and entertain the doctrine of salvation, Rules of spiritual wisdom. which is the wisdom of God in a mystery, confuting the errors, and convincing the folly of all worldly wise men. 2. To deny ourselves, and our carnal wisdom and reason, and bring every thought in obedience to the Gospel. 3. To account ourselves strangers and pilgrims here upon earth, and so to use this world as though we used it not. 4. To know, that we are not Lords of our lands, wealth and goods, but only Stewards, to account for them: and therefore so to dispense and distribute them, that we make friends of unrighteous Mammon, that when it faileth us, they may receive us into everlasting habitations. 5. To seek the Lord whilst he may be found, and not to defer our repentance from day to day. 6. To be sure to provide for our eternal state, whatsoever becometh of our temporal; and to prefer the salvation of our soul before the gaining of the whole world. 7. To examine daily our spiritual estate, and to inform ourselves truly how we stand in the Court of Heaven, in God's favour, or out of it. 8. To observe to what sins we are most subject; and where we are weakest, there continually to fortify against Satan's batteries. 9 In all weighty occasions, especially such as concern our spiritual estate, to ask counsel of God, and take direction from his Word. 10. To consider the special works of God's providence in the carriage of the affairs of this world, and make use thereof to ourselves. 11. Lastly, to meditate upon the Law of God all the days of our life, and consider their blessed end that keep it with their whole heart; and their accursed death that transgress it. And so I fall upon the second branch of my Text: Observe. 3 They would consider. I have already proposed wisdom to your desires: now I am to commend consideration to your wisdom. The School Divines make this the special difference between the knowledge of men and Angels, that the knowledge of Angels is intuitive, but of men discursive: they see all things to which the beam of their sight extendeth, as it were on the sudden with one cast of the eye; but we by degrees see one thing after another, and infer effects from causes, and conclusions from principles, and particulars from generals: they have the treasures of wisdom and knowledge ready always at hand; we by reading, hearing, conference, but especially by meditation must dig it out of the precious mines where it lieth. In which regard Barradius, alluding to the sound of the word though not to the Grammatical original, saith, meditatio est quasi mentis ditatio, meditation is the enriching of the soul, because it delves into the rich mines of wisdom, and maketh use of all that we hear or read, and layeth it up in our memories. Seneca fitly termeth it rumination, or chewing of the cud, which maketh the food of the soul taste sweeter in the mouth, and digest better in the stomach. By the Law of God the u Levit. 11.3, 7. beasts that chewed not the cud were reckoned among the unclean, of which the people of God might not eat: such are they in the Church, that never ruminate, or meditate upon those things they take in at the ear, which is the soul's mouth. I know no difference more apparent between a wise man and a fool than this, that the one is prometheus, he adviseth before; the other is epimetheus, he acteth first, and deliberateth afterwards, and * Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. wardeth after he hath received the wound: the one doth all things headily and rashly; the other maturely and advisedly. A man that hath an understanding spirit, calleth all his thoughts together, and holdeth a cabinet council in the closet of his heart, and there propoundeth, debateth, deliberateth and resolveth what he hath to do, and how, before he embark himself into any great design, or weighty affair. For want of this preconsideration most men commit many errors, and fall into great inconveniences, troubles and mischiefs, and are often caught unawares in the Devil's snare; which they might easily have shunned, if they had looked before they leapt, and forecasted their course before they entered into it. It is a lamentable thing to see how many men, partly through carelessness and incogitancy, partly through a desire to enjoy their sensual pleasures without any interruption, suffer Satan like a cunning Falconer to put a hood upon their souls, and therewith blind the eyes of the understanding; and never offer to pluck it off, or stir it, before he hath brought them to utter darkness. O that men were wise to understand this cunning of the Devil, Application. and consider always what they do before they do it: and be they never so resolutely bend, and hot set upon any business, yet according to the advice of the x Cic. Orat. pro Pub. Quint. Si haec duo solùm verba tecum habuisses, Quid ago? respirasset credo cupiditas, etc. Orator, to give their desires so long a breathing time, till they have spoken these two words to themselves, Quid agimus? what do we? what are we about? is it a commendable work? is it agreeable to the Word of God? and suitable to our calling? is it of good report? and all circumstances considered expedient? if so, go on in God's name, and the Lord prosper your handy-workes: but if otherwise, meddle not with it, and put off all that the Devil or carnal wisdom can allege to induce you unto it, with these checks of your own consciences, saying to yourselves, Shall we offend God? shall we charge our consciences? shall we stain our reputation? shall we scandalise our profession? shall we despite the Spirit of grace? shall we forfeit our estate in God's promises, and forego a title to a Kingdom? shall we pull down all God's plagues and judgements upon us in this life, and hazard the damnation of body and soul in hell; and all this for an earthly vanity, a fading commodity, a momentary pleasure, an opinion of honour, a thought of contentment, a dream of happiness? Shall we bet with the Devil, and stake our souls against a trifle? shall we venture our life, and put all the treasures of God's grace, and our crown of glory in the Devil's bottom, for such light and vile merchandise as this world affordeth? Is it not folly, nay madness to lay out all upon one great feast, knowing that we should fast all the year after? to venture the boiling in the river of brimstone for ever, for bathing ourselves in the pleasures of sin for an hour? We forbidden our children to eat fruit, because we say it breedeth worms in their bellies: and if we had the like care of the health of our souls, as of their bodies, we would for the same reason abstain from the forbidden fruit of sin, because it breedeth in the conscience a never dying worm. O that we were wise to understand this, and to Consider our later end. I have proposed wisdom to your desires in the first place; and in the second referred consideration to your wisdom: now in the last place I am to recommend your later end to your consideration. A wise man beginneth with the end, which is first in the intention, but last in the execution: and as we judge of stuffs by their last, so of all courses by their end to which they tend. It is not the first or middle, but the last scene that denominateth the play a tragedy or a comedy: and it is the state of a man at his death and after, upon which we are to pass judgement, whether he be happy or miserable. No man knoweth who hath gotten honour or infamy, till the race is run; but after the course is finished, when the rewards are distributed to every man according to his work, when they that have kept within the ways of God, and held on strait to the price of their high calling, receive an incorruptible crown of glory: but they who have turned out of the right way to pursue earthly vanities, receive their wages, eternal death; then all men shall see who was the wiser of the two, and took the better course: then the wicked themselves shall confess their beastly folly, thus rubbing upon their own sores, and fretting their own wounds, as we read in the book of Wisdom; And they repenting and groaning for anguish of spirit shall say within themselves, y Wisd. 5.3, 4, 5, 6, 7, 8, 9, 10. This was he whom we had sometimes in derision, and a Proverb of reproach. We fools accounted his life madness, and his end to be without honour. How is he numbered among the children of God, and his lot is among the Saints? Therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us, and the sun of righteousness rose not upon us. We wearied ourselves in the way of wickedness and destruction: yea, we have gone through deserts, where there lay no way; but as for the way of the Lord, we have not known it. What hath pride profited us? or what good hath riches with our vaunting brought us? All those things are passed away like a shadow, and as a Post that hasted by. And as a ship that passeth over the waves of the water, which when it is gone by, the trace thereof cannot be found: neither the pathway of the keel in the waves. Where is now our gay and gorgeous apparel? where are our sumptuous hangings? our rich cubboard of plate? our gold and silver? where are our orient pearls? our blushing rubies? our glowing carbuncles? our sparkling diamonds? our beautiful damsels? our pompous shows? our various delights and pastimes? our riotous banquets? our effeminate songs? our melodious music? our lascivious dancing? our amorous embrace? All these things are vanished like shadows; but our sorrows come upon us thick and threefold: all our joys, delights and comforts are withered at the root; but our terrors, hearts grief and torments grow on us more and more, and shall till time shall be no more. Application. If these piteous complaints and hideous shrieks of the damned in hell move us not, I tremble to speak it, they shall be one day ours: then with anguish of heart and bitterness of soul we shall sigh and say, O that we had been wise, than we would have understood these things, and in time considered of our later end. Observe. 5 Our later end setteth before us quatuor novissima, the four last things: 1. Death, most certain. 2. Judgement, most strict. 3. Hell, most dreadful. 4. Paradise, most delightful. O Death, how bitter is thy remembrance to him that is in the prime of his pleasures, and pride of his fortune? yet the remembrance of judgement is more bitter than of death, of hell than of judgement: death in comparison were no death, if judgement followed not after; and judgement were no judgement, or nothing so dreadful, if immediately upon it hell were not opened; and hell were not hell, if it deprived us not of the pleasures of Paradise for ever. O that men were wise to consider in the beginning, or at least before it be too late, what their later end shall be; first to dye, then to be brought to judgement, and after sentence, Application. either to be led to the rivers of pleasure springing at the right hand of God for evermore, or to be cast into the lake of fire and brimstone with the Devil and his angels, and all the reprobate and damned, the z Apoc. 14.11. smoke of whose torment ascendeth up for ever and ever, and they have no rest day nor night. Ashes keep fire alive, and the consideration of our end and dissolution, which shall be into dust and ashes, not only keepeth alive, but also stirreth up the sparks of God's grace in us after this manner: Why do I thus torment myself with projects, cares, and designs? I shall shortly (I know not how soon) return to my earth, and then all my * Psal. 146.1. thoughts shall perish. Why do I bear my head so high now? it shall lie low enough one day. Why do I lay on so much cost on gorgeous apparel, which covereth nothing but dust and dung? Why do I prodigally lavish out my patrimony in exquisite dainties, and all kinds of delicious meats, which feed nothing but worms? Why dote I upon the fairest beauty flesh and blood can present to a lascivious eye? if it be artificial, it is nothing but paint and powder; if natural, nothing but dust and ashes. Why do I send to the uttermost parts of the earth for the rarest stuffs, the finest linen and nappery? I shall carry nothing of it all away with me but my winding sheet. Lastly, why do I make so great purchases of lands and possessions? I shall keep the possession of nothing but the measure of my grave, and perhaps be disturbed in it too, as two of the greatest purchasers of land in the world were. William the Norman, who conquered a great part of this Island, and Alexander the great, who conquered the greatest part of the known world, both lay a long time above ground unburied, being denied that which the poorest beggar that never had foot of land in all his life hath freely given unto him, a hole to lay his head in under ground. Verily, as nothing can quench the burning slime of Samosaris called a Plin. nat. hist. l. 2. c. 104. Limum flagrantem (quam Maltham vocant●) tetra tantum extingui docuêre experimenta. Flagrat mons Chimaera immortali flammâ, extinguitur tamen terrâ & fimo. Maltha, nor the flame of the hill Chimaera, but only earth; so nothing can extinguish the ever burning desires of the ambitious for honour, of the voluptuous for pleasure, of the covetous for gain, but only mould and earth, the compliments of our grave, and remains of our later end. In my discourse of our later end, to draw towards an end, before the destruction of the holy City and Temple, Josephus writeth of a man afflicted in mind, that ran about the City crying, Woe to the City, woe to the Temple, woe to the Priests, woe to the people, and last of all woe to myself; at which words he was slain on the walls by a stone out of a sling. Let us take away but one letter, turning woe in O, and his prophecy for the future may be our admonition, and the application of this observation for the present. O that the world, O that this Kingdom in the world, O that this City in this Kingdom, O that we in this City here present were wise, then would we understand this: this spectacle of our nature, this emblem of our frailty, this mirror of our mortality, Applicat. ad defunct. and in it consider our later end, which cannot be fare off. For our deceased brother is here arrested before our eyes for a debt of nature, in which we are as deeply engaged as he; and if either the wealth of the world, or gifts of nature, or jewels of grace might have redeemed him; if either skill of Physicians, or love and care of his friends, or prayers and tears of his kindred, and his dearest second self could have bailed him, he had not been laid up as now you see him. But let no man sell you smoke to daz● your eyes in such sort, but that you may all see your own faces in thi● broken glass. There is no protection to be got from King or Nobles i● this case: no rescuing any by force from this Sergeant of God, death: a●● bail or mainprize from this common prison of all mankind, the grave: all our comfort is, that we may hereafter sue out an habeas corpus, which the Judge of all flesh will not deny us at the general Assizes, that we may make our corporal appearance at his bar in the clouds, and there have our cause tried. Do you desire to know how this debt with infinite arrearages groweth upon us and all mankind? Saint Austin giveth you a good account, the woman took up sin from the Serpent, as it were by loan, consensu Adam fecit cautionem, usura crevit posteritati, Adam by consenting sealed the band, the interest hath run upon all his posterity, and the interest that death had in him by sin, and upon us by him, and the interest upon interest by numberless actual sins eateth us out one by one, till death that swalloweth us up all in the end be swallowed up into b 1 Cor. 15.15. victory: and then shall be fulfilled that prophecy, O death, where is thy sting? O grave, where is thy victory? At which Goal-delivery of all death's prisoners, we that are living shall not prevent our brother that lieth asleep before us in his winding sheet: upon whose hearse after I have strewed a few flowers, I will commit him to the earth, and you to God. 1. The first flower is a Rose, the emblem of charity. For a Rose is hot in nature, it spreadeth itself abroad, and after it is full blown shattereth both leaves and seeds; so charity is hot in the affection, spreadeth itself abroad by compassion, and scattereth seeds by almsdeeds. Our deceased brother, like a provence or double Rose (for God doubled the blessings of this life upon him) spread himself abroad every way by largess, and shed seeds plentifully, but withal so secretly, that his left hand knew not what his right hand did: his Legacies by his death were not great, because his will was in this kind to be his own executor by his life time. 2. The second flower is the Lily, the emblem of purity and chastity. For the Lily is perfect white in colour, and cold in operation, and thereby representeth pure chastity, which cooleth the heat of lust: this flower he kept unblasted in the time and place of most danger, in the prime of his youth, and in his travels beyond the sea, where he chose his consort out of pure love; and ever loved his choice with a constant and loyal affection unto death. 3. The third flower is the Violet, the emblem of humility. For the Violet is little, as the humble is in his own eyes, and groweth near the ground, from whence the humble taketh his name, humilis ab humo, and of all other flowers it yields the sweetest savour, as humility doth in the nostrils of God and man. Of his humility he gave good proof in his lovely and lowly carriage towards all, in his refusing places of eminency, in renouncing all confidence in his own merits at his death, and forbidding that a Trumpet should be blown before his works of piety or charity. Wherefore I must be silent of the dead by the command of the dead, with whose Christian and happy end I will conclude. I was the happiness of Homer to be borne in Rhodes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rosa. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viola. a place ta●●●g the name from Roses, and to be buried in Chios taking the name ●●●m Violets: this was the happiness of our brother, who was borne and buried in the garden of Christ's Spouse, where he drew in his first, and let out his last breath in the sincere profession of the Gospel, which is the savour of life unto life: which happiness God grant unto us all for his Son Jesus Christ his sake. To whom, etc. THE EMBLEM OF THE CHURCH MILITANT. A Sermon preached in Mercer's Chapel. THE XXIII. SERMON. APOC. 12.6. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand, two hundred, and threescore days. Right Honourable, right Worshipful, etc. THe a Caussin. parab. hist.. Ceraunias in locis fulmine tactis invenitur. Naturalists writ of a precious stone called Ceraunias, that it is found only in a day of thunder, glistering when the sky is overcast with darkness. With these gems the Spouse of Christ is adorned, whose faith, constancy and patience shine most brightly in time of adversity and persecution, when all the earth is full of darkness and cruel habitations. As b Plin. nat. hist. l. 2. In Troglodytis fons solis circa me●idiem maximè frigidus, mox paulatim tepescens; ad noctis medium ferventissimus est. c. 103. the fountain of the sun in the country of the Troglodytes is cold or lukewarm at midday, but most extreme hot at midnight; such is the nature of zeal: in the day of prosperity, and high noon of temporal glory it is cold, or at the best lukewarm: but in the night of adversity, and dead time of persecution it is most fervent and flagrant. Then the sincere professors open their hearts most freely in prayer to God, and their bowels of Christian charity and compassion to their afflicted brethren: the fear of their enemies husheth their private differences: their loss of goods and lands is an inducement to them to contemn the world, and (as having little or no comfort in this life) to set their hearts wholly upon Heaven. On the contrary, peace usually breeds carnal security, abundance luxury, wealth pride, honour ambition, power oppression, pleasure sensuality, and earthly contentments worldliness the bane of Religion. In which consideration especially we may conceive it is, that our blessed Lord the Husband of the Church, who loveth her more than all the world beside (which he preserveth only for her sake) yet seldom crowneth her in this world with worldly happiness and eminent greatness; but exerciseth her now under the cross, as he did under the bondage of Egypt; and captivity of Babylon before his coming into the flesh; and after his death, first under the fury of the Heathen, next the cruelty of the Arrian Emperors, and since that, under the insolency of the Turk in the East, and tyranny of Antichrist in the West. As he is termed by the Prophet Esay, Vir dolorum, a man of sorrows; so we find her Uxorem lachrymarum, a wife of tears; as he was crowned with thorns, so she lieth in the briers: as he was laid in wait for at his birth, so she at her new birth: as he fled from Herod into Egypt, so she from the Dragon into the wilderness: as he was tempted once, so she is always: as he bore his cross to Golgotha, so she hath borne hers in all parts and ages of the world. Indeed sometimes she hath had lucida intervalla, times of lightsomeness and joy, when Kings have been her nursing fathers, and Queens her nursing mothers: but for the most part she sitteth in darkness, as a close mourner, yet solacing herself with c Micah 7.8. Rejoice not against me, O my enemy: When I fall I shall rise, when I sit in darkness the Lord shall be light unto me. hope of better times. Hence it is, that all the pictures that are drawn of her in Scripture, are either taken from a d Apoc. 12.13. childbearing woman frighted by a Dragon gaping to devour her babe, or a e Lament. 1.1. widow making lamentation for her husband, or a mother f Matth. 2.18. weeping for her children, or a g Psal. 39.12. pilgrim passing from country to country, or an hermit lodged in the wilderness, as here in my Text. The Saints of God are described in holy Scripture clad in three suits of apparel different in colour: 1. Black. 2. Red. 3. White. Black is their mourning weed. Red their military ornament. White their wedding garment. They mourn in black for their sins and grievous afflictions: They fight in red against their bloody persecutors: They triumph and sit at the marriage feast of the h Apoc. 16.11. And white robes were given to every one of them. Lamb in white. Two of their suits they are well known by on earth, the third is reserved in God's Wardrobe, and shall be given them in Heaven. The two former may be called their working day apparel, but the last their Holiday or Sunday. For they wear it not but upon their everlasting Sabbath in Heaven. Their red and black vests do not so much cover their bodies, as discover their state and condition in this world; where they always either stand, and fight with their bodily and ghostly enemies, or sit down and i Job 7.1. weep for their irrecoverable losses and incurable wounds. Their life is a i Job 7.1. continual warfare upon earth; three potent enemies continually bid them battle: 1 The World, Without. 2 The Flesh, Within. 3 The Devil, Both within and without. The Devil never ceaseth to suggest wicked thoughts, the World to present dangerous baits, the Flesh to engender noisome lusts. The Devil mainly assaulteth their faith, the World their hope, the Flesh their love: and they fight with three special weapons; 1 Temptations. 2 Heresies. 3 Persecutions. Temptations I call all vicious provocations: heresies, all false doctrines in matter of faith and salvation: persecutions all outward afflictions. Temptations properly lay at the will, heresies at the understanding, persecutions at the whole person: which though the Church of Christ for the most part in her noble members courageously endureth, and therefore is fitly compared to the Pyrausts, which are nourished in the fire; and to the Phoenix, because she riseth again out of the ashes of the bodies of Martyrs: yet sometimes, especially in her weak and more feeble members, to escape this fire she flies into some wilderness, or remote or obscure place, where God always provideth for her. Division. And the woman, there is the frailty of her nature; fled, there is the uncertainty of her state; into the wilderness, there is the place of her retiredness; where she is nourished by God, there is the staff of her comfort; a thousand two hundred and threescore days, there is the term of her obscurity, and the period of all her troubles. And the woman, etc. Though all the prophecies of this book are darkened with much obscurity, yet by illustrating the vision set down through this whole chapter, and hanging it, as it were a great light, in the most eminent part of it, we shall easily discover what divine truth lieth hid in every corner thereof. The holy Apostle, and the Evangelist S. John, in a divine rapture saw a most fair and glorious woman in travel, and an ugly red Dragon with seven heads and ten horns, standing before her with open mouth, ready to devour her child; of which she was no sooner delivered, but her son was taken up to the Throne of God, and she carried with the wings of an Eagle into the Wilderness: the Dragon thus deceived of his prey, after which his mouth watered, cast out of his mouth water as a flood after her to drown her. Such was the vision; mark now, I beseech you, the interpretation thereof. By the woman all that have dived deep into the profound mysteries of this book understand the Church, whose beauty and glory is k Ver. 1. There appeared a great wonder in heaven, a woman clothed with the Sun, and the Moon under her feet: and upon her head a crown of twelve stars. illustrated by the Sun clothing her, and the Moon supporting her, and the Stars crowning her. The Sun either signifieth the knowledge of God's Word, which enlighteneth the Church throughout; or Christ the Sun of righteousness, who her with the robes of his righteousness, Mal. 4 2. and exalteth her to his throne of glory above the Moon, on which she standeth; and thereby showeth her contempt of this uncertain and mutable world, ruled by the Moon, and subject to as many changes as that planet. Thus it seemeth clear what is meant by the Sun and Moon; but what shall we make of the crown of twelve stars set upon her head? It seemeth to represent either the number of the twelve Patriarches the Crown of the Jewish, or the twelve Apostles the Crown of the Christian Church. The man child which this woman had no sooner brought forth, but he was caught up unto God in his Throne, Ver. 5. and was to rule all Nations with a rod of Iron, is undoubtedly our Lord and Saviour Jesus Christ; as by comparing the fift verse of this chapter with Psal. 2. v. 9 and Apoc. 2.27. and 19.15. appeareth most evidently. As for the Dragon, he is so set out in his colours, v. 9 that any may know him: there he is called the old Serpent, the Devil and Satan, which deceiveth the whole world. The waters which he casteth out of his mouth, are multitudes of people which he stirreth up to persecute the Church. He is described with seven heads and ten horns, like to the woman, whereby the Roman Empire or Church is meant, called Babylon, the Mother of fornications, and abominations on the earth, ver. 5. because the Dragon employed the seven heads, and ten horns, Apoc. 17, 3.5. that is, the policy and strength of the Roman State especially, to suppress the true Religion, and overthrow the Church. Other Kingdoms and States have been stained with the blood of Christians, but Rome is that Whore of Babylon, which hath died her garments scarlet red with the blood of Saints and Martyrs of Jesus Christ: others have licked or tasted thereof, but she, in regard of her barbarous cruelty in this kind, is said to be l Apoc. 17.6. drunk with their blood. The vision thus cleared, the meaning of my text, and the special points of observation in each word therein may easily be discerned. The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the woman figureth unto us the Church her 1 Original. 2 Fruitfulness. 3 Tenderness. 4 Weakness. 5 Frailty. 1 First her Original. As the first Adam being cast into a slumber, the woman was form of a rib taken out of his side; so when the second Adam fell into a dead sleep on the Cross, his side was opened, and thence issued this woman here in my text, Christ's dearest Spouse. 2 Her fruitfulness. The honour of women is their childbearing. For therefore was Heva called the mother of the living, because all save Adam came from her: such is the Church, a most indulgent and fruitful mother; Heva matter viventium, the mother of all that live by faith. And as St. m Cypr de unit. Eccles. Deum non habet patrem, qui ecclesiam non habet matrem. Cyprian concluded against all the Schismatics in his time, we may resolve against all the Separatists in our days; they cannot have God to their Father, who acknowledge not the Church for their Mother. 3 Her tenderness. Mulier, saith Varro, quasi mollior, women take their name in latin from tenderness or softness, because they are usually of a softer temper than men, and much more subject to passions, especially of fear, grief, love, and longing: their fear is almost perpetual, their grief immoderate, their love ardent, and their longing most vehement: such is the temper of the militant Church, in fear always, weeping continually for her children, never out of trouble in one place or other, sick for love of her husband Christ Jesus, and ever longing for his second coming. 4 Her weakness or impotency. Women are the weaker n 1 Pet. 3.7. Giving honour to the wife as to the weaker vessel. vessels, they have no strength in comparison of men; they are able to make small or no resistance: and in this also the militant Church resembleth a woman; for howsoever she be always strong in the Lord, and in the power of his might, and albeit for a short time, when she had Kings and Princes for her Champions, as in the days of David, Solomon, Hezekiah, Josiah, and other Kings of Judah: and in the reign of Constantine, Theodosius, Martianus, Justinian, and other Emperors of Rome, by the temporal sword she put her enemies to the worst, and had a great hand over them: yet in other ages, as well before Christ's incarnation as after, she hath been destitute of the arm of flesh, and hath had no other than women's weapons to defend herself, viz. prayers and tears. These alone St. Ambrose took up for his defence against the Arrian Emperor; o Amb. ep. 33. R gamus Auguste, non pugnamus. We bow down before thee, we rise not up against thee, our dread Lord. For my own part I can sorrow, I can sigh, I can weep; by other means I neither may nor can resist. 5 Her frailty. Women are not only weaker in body than men, and less able to resist violence; but also weaker in mind, and less able to hold out in temptations: and therefore the Devil first set upon the woman, as conceiving it a matter of more facility to supplant her than the man. I would the militant Church were not in this also too like the weaker sex. Fair she is I grant, but p Cant. 6.10. fair as the Moon, in which there are dark and black spots: Origen in Cant. hom● an illa verba Nig●a s●●. Nigra est sponsa, pulchra tamen inter mulicres ita ut habeat aliquid Aethiopici candoris. Or, as St. Origen noteth, pulchra inter mulieres, not perfectly fair, but fair among women: her brightest colours are somewhat stained, her graces clouded, her beauty Sunburnt. Let the Pelagians and Papists stand never so much upon the perfection of inherent righteousness, they shall never be able to wash clean the q Esay 64 6. We are all as an unclean thing, and all our righteousness is as filthy rags. menstruous clouts, and filthy rags the Prophet Esay speaketh of. St. Austin, who was more inward to the servants of God in his time, and better acquainted with their thoughts than any Heretics could be, telleth us, that if all the Saints from the beginning of the world were together upon earth, and should join in one prayer, it would be this or the like, Lord enter not into judgement with thy servant, for in thy sight shall no man living be justified. Nothing is so easy as to slip whilst we walk upon a r Apoc 15 2. And I saw as it w●re a●ea of glass mingled with fire. sea of glass. For this reason it is that our Saviour teacheth us to pray, s Mat. 6.13. lead us not into temptation; because there is not any temptation so weak, that putteth not our frailty to the worse: and albeit it overcome not our faith, yet it maketh our sinews so shrink (as jacob's did after he wrestled with the Angel) that by it we are lamed in holy duties. All those usual similitudes whereby the Scripture setteth the Church militant before our eyes, show her frailty and imbecility. She is a vine, a lily, a dove, a flock of sheep in the midst of ravening wolves. What tree so subject to take hurt as a vine, which is so weak, that it needeth continual binding and supporting; so tender, that if it be pricked deep, it bleedeth to death? No flower so soft and without all defence or shelter as a lily; no fowl so harmless as the dove that hath no galat all; no cattles so oft in danger as sheep and lambs in the midst of wolves. Yet neither the weak vine, nor the soft lily, nor the fearful dove, nor the harmless sheep, so lively expresseth the infirmity and danger of the wayfaring or rather warfaring Church, as the travelling woman in this vision. What more pitiful object or lamentable spectacle can present itself to our eyes, than a woman great with child, scared with a fiery serpent ready to devour her child, and driven to fly away with her heavy burden with which she is scarce able to wag? This and worse, if worse may be, is the case of Christ's Spouse, the true Inheritrix of his Cross, which he bequeathed her at his death, having indeed little else to leave her: for his soul he was to surrender to God his Father, his body Joseph of Arimathea begged of Pilate, his the soldiers parted among them; only his cross, and nails, and crown of thorns remained to dispose of for his dearest Spouse; which she continually beareth about with her, and in this vision carried with her into the wilderness, whither she fled to save her life. And the woman Fled. This picture might have been taken of the Church as she fled from Pharaoh into the wilderness; or as she fled into Egypt from Herod; or as she fled into all parts of the earth in the time of the ten first persecutions from heathen Emperors; or in the succeeding ages from the Arrian Emperors; and last of all from Antichrist and his instruments: in all which her trials and troubles she gained more than she lost. For as Justine Martyr rightly observed, t Just. apolog. Id est persecutio Ecclesiae, quod vineae putatio. persecution is that to the Church which pruning is to the vine, whereby it is made more fruitful: with whom Tertullian accordeth, thus jeering at the Gentiles, who made full account by their barbarous cruelty to exhaust the whole Church, and extinguish the name of Christians: u Tert. apolog c. ult. Nequicquam tamen proficit exquisita quaeque crudelitas vestra, illecebra est magis sectae: plures esficimur quoties metimur a vobis: semen est sanguis Christianorum. What gain you by your exquisite cruelty and studied torments which you inflict upon us? they are no scarecrows to fright, but rather baits and lures to draw men to our profession: we ever grow faster and thicker after we are mowed by you: the shedding the blood of Christians is the sowing the seed of the Gospel. And St. Leo; x I eoserm. 1. in nat. Petri & Pauli. Non minuitur persecutionibus Ecclesia Dei, sed augetur magis: ager Dominicus segete ditiore vestitur, dum grana quae singula cadunt multiplicata nascuntur. The Church of God is not diminished by persecutions, but increased rather; the Lords field is clothed with a richer crop whilst the seed or grains which fall one by one, after they are dead in the earth rise up again in great numbers. Moreover, whilst in the chief Cities those who are called by God to depose for his truth win many thousands to the Christian faith, other servants of Christ, to whom he hath vouchsafed means to escape, by dispersing themselves into all parts of the world, propagate the doctrine of the Gospel, and plant new Churches. Upon this flight of the woman in my text, many of the learned Interpreters take occasion to handle that great case of conscience, whether it be lawful to fly in time of persecution, or whether all zealous Christians are not bound to stand to their tackling, and strive for the truth, even to the effusion of their blood. y Aug. l. 22. de civ. Dei c. 7. Pullulatura foecunditis cum in sanguine Marty●um seretur. y Tert. infug. in ersc●ut. Tertullian in his book professedly written of this subject is altogether against flight, grounding his judgement upon the words of our Saviour, John 10.11. etc. I am the good shepherd: the good shepherd giveth his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seethe the Wolf coming, and leaveth the sheep, and fleeth: the hireling flieth, because he is an hireling, etc. And Mark 8.35, 38. Whosoever will save his life shall lose it, and whosoever shall lose his life for my sake and the Gospels, the same shall save it. Whosoever therefore shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the son of man be ashamed, when he cometh in the glory of his Father with the holy Angels. But Saint Austin and others allow of flight in some case, and they bring very good warrant for it, Christ's express command, Matth. 10.23. When they persecute you in this city, flee into another. And Matth. 24.15, 16. When you see the abomination of desolation stand in the holy place, then let them which be in Judaea flee into the mountains. And to the end we should count it no shame to fly in this case, they bring noble precedents for it, and show us the footsteps in Scripture of Jacob when he fled from Esau: and Moses, when he fled from Pharaoh: and Eliah, when he fled from Ahab and Jezabel: and David, when he fled from Saul: and Joseph and Mary when they fled from Herod. They add also, that by this flight of many in time of persecution the Church reapeth a double benefit: first, hereby many worthy Doctors and eminent Professors reserve themselves for better times: next, they in their flight scatter the seeds of the Gospel, whereby the great Husbandman gathereth a plentiful crop. If the Apostles had not been scattered by the persecution of Herod, and the primitive Christians by the persecutions of the Heathen Emperors, and the true Professors in later times by the persecution of Antichrist, many countries in all likelihood had not been sown with the pure seed of the Word. The resolution of this question may be taken from my Text: in such a case as the woman's was here we may fly; that is, when there is no safety in staying, and God offereth us Eagles wings, that is, a fair and certain means to escape danger. Yea, but Christian courage will rise up against this, and object, Is not Martyrdom a garland of red Roses? is not the blood of Saints the best watering of God's field? can we show more love to Christ than to sign the Gospel with our blood? will you persuade Christian soldiers to fly from their colours, nay from their crown? God forbidden. I answer, all are not appointed by God to be Martyrs, nor qualified for so noble and eminent service. To a Martyr two things are required: 1. A special calling. 2. An extraordinary spirit. Even in our Courts of justice a witness that offereth himself is not accepted, he must be brought in by order of law: neither will Christ have any depose for him that are not called to it, & whom he calleth, he endueth them with an heroic spirit, and armeth them with faith and patience like armour of proof, into which the fiery darts of the wicked cannot enter. Every sincere believer hath not a spirit of fortitude given him to conquer the violence of fire, and dull the edge of the sharpest swords, and weary all tortures and torments. Moreover, God like a provident Husbandman, though he send much corn to the Mill to be ground, as Ignatius and others, that they might be served in as fine manchet at his own table: yet he reserveth always some corn for seed, I mean some pastors and eminent professors to sow his field in future times, and propagate Religion to posterity. These may and aught to fly in time of persecution: provided first that they fly not when their conscience persuadeth them that their flight will be a great scandal to Religion, and a discouragement to the weaker; and they feel in themselves a great and earnest desire to glorify God by striving for his truth unto blood. For being thus called by God, and enabled and encouraged, they must prefer God's glory before their life, and a crown of martyrdom before any earthly condition. 2. That they leave not the Church destitute. For Christ giveth it for one of the characters of an hireling, to y John 10.13. fly when he seethe the Wolf coming, and look to his own safety, taking little care what becometh of his flock. 3. They must not use any indirect means to fly, they may not betray God's truth or their brethren to save their own life: he that saveth his life upon such terms shall lose it, and he that loseth his life in God's cause shall find it. You will say peradventure, how may this be? I answer, as that which is lost in Alpheus, after a certain time is undoubtedly found again in Arethusa: so that which is lost on earth shall be found in Heaven. He that loseth his life for Christ's sake in this vale of tears, shall find it at the last day in the z Psal. 16.11. river of pleasures, springing at the right hand of God for evermore. When the Stars set here, they rise in the other hemisphere; so when Confessors and Martyrs set here, they rise in heaven, and shall never set again. Therefore as Christ spoke of Virginity, we may say of Martyrdom: what he spoke of the garland of white roses, we may of the garland of red; Qui potest capere, capiat; He that is able to receive it, let him receive it; he that is not able, let him trace the footsteps of the woman here that fled Into the wilderness. Not by change of place, saith a In Apoc. c. 12. Fugit non mutatione loci, sed amissione status & ornatus. Pareus, but change of state and condition. I see no reason of such a restraint; the Church may, and sometimes doth fly two manner of ways: 1. Openly, when being persecuted in one country, she posteth into another. 2. Secretly, when she abideth where she was, but keepeth herself close, and shuneth the eye of the world, and worshippeth God in secret, mourning for the abominations and public profanations of true Religion. Thus than we may expound the words, the woman fled into the wilderness, that is, she withdrew herself from public view, kept her exercises of Religion in private, held her meetings in cryptis (hidden places) as vaults under ground, b Heb. 11 38. They wandered in deserts & mountains, and dens and caves of the earth. dens and caves in the earth: or if persecution raged above measure, and without end, removed from country to country, and from city to wilderness for safety. By wilderness, some learned Expositors understand remote countries, inhabited by Paynims and Gentiles, where yet the fire of persecution is not kindled. For, say they, though such places be never so well peopled, yet they may be termed deserts; because never manured by God's husbandry, never sown with the seed of the Word, never set with plants of Paradise, never watered with the dew of heavenly grace. And if the Church had not removed into such wildernesses, she had never visited us in England, severed after a sort from the whole world. Toto divisos Orbe Britannos. But such hath been God's goodness to these Lands, that the woman in my text was carried with her c Ver. 14. And to the woman was given two wings of a great Eagle. eagle's wings into these parts, before the Roman Eagles were brought in here: our Country submitted itself to the Cross of Christ before it stooped to the Roman sceptre. Howbeit, I take not this to be the meaning of this Scripture. For the propagation of the Church, and the extending her bounds to the remotest regions of the world, maketh her catholic, and by it she becometh glorious: whereas the Spirit speaketh here of her as in some eclipse. The wilderness therefore here meant, must needs be some obscure place or region, to which she fled to hide herself. If you demand particularly when this prophecy was fulfilled; I answer, partly in those Hebrews of whom St. Paul writeth, that they lay in wildernesses, and dens, and caves of the earth: partly in those Disciples that were in Jerusalem in the time of the siege, and a little before, who mindful of our Saviour's commandment fled into the mountains, and were miraculously preserved in Pella, as Eusebius writeth: partly in those Christians, who in the days of Maximinus and Dioclesian fled so fare that they never returned back again into any City, but were the fathers of them that live in woods and deserts, as Hermit's; or enclosed within four walls, as Recluses and Anchorites: partly in those Orthodox believers, who in the reign of the Arrian Emperors took deserts and caves under ground for sanctuary; of whom St. Hilary writeth saying, d L. adver. Auxent. Ecclesia potius delituit in cavernis, quam in primariis Urbibus eminebat. The Church rather lurked in holes and vaults under ground in those days, than shown herself openly in the chief Cities: partly in those professors of the Gospel, who ever since the man of sin was revealed, have been by him put to great straits, and driven to lie hid for many years in solitary and obscure places: in all which persecutions of the Church, God prepared for her not only a place to lodge in, but a table also that they should Feed her there a thousand two hundred and threescore days. Some referring this prophecy to the Jews abode in Pella, find the time to be precisely three years and an half: others by days understanding years, reckon from the declining age of Constantine, till the great reformation in our age, near upon a thousand two hundred and threescore years: in all which time the true Church hath played least in sight, and been in a manner buried in oblivion. But neither is this calculation exact, neither (as I conceive) doth St. John speak of one flight only, nor of any particular place, nor definite number of years; but after the manner of Prophets putteth a definite number for an indefinite, and foreshoweth that the true Church must for a long time lie hid, and withdraw herself out of the world's eye, as it is afterwards expressed, a time, times, and half a time: a time under the heathen Emperors, times under several Heretics, and last of all, half a time in that last and greatest tribulation immediately before the utter overthrow of Antichrist. For that e Mat. 24.22. persecution shall be shortened, as our Saviour intimateth, for the Elects sake, lest all flesh should perish. You have here (as before I shown you) the Church of Christ drawn as it were with a coal, and expressed with three dark and sad marks: 1 Frailty: A woman. 2 Perplexity: Fled. 3 Obscurity: To the wilderness. Her nature is frailty: The woman. Her state is uncertainty: Fled. Her glory obscurity: remained in the wilderness a thousand two hundred and threescore days. From the frailty of her nature let us learn a lecture of sober watchfulness; from the unsettledness of her estate, a lecture of prudent moderation; from her obscurity or latency, a lecture of modest humility. 1 If the mother be frail, the daughter is like to be weak. They who are subject to slip and fall must carefully avoid high and narrow ridges, as also slippery places, and precipices or downfalls. We scarce stand f Seneca de ira. Recedamus quantum possumus à lubrico, vix in sicco firmiter stamus. sure upon dry, firm, and plain ground; therefore let us beware with all diligence how we come nigh high ridges with the ambitious, or slippery places with the voluptuous, or downfalls with the presumptuous sinner: let us pray to God 1 To make his way plain before us. 2 To order our steps in the plain path. 3 To support us continually with his right hand. 2 If the Spouse of Christ be a pilgrim, and flieth from place to place, from City to City, from Kingdom to Kingdom; let us learn by her example, and from the Apostle's mouth, that g Heb. 13.14. we have here no continuing City, but seek one to come. St. James by an elegant metaphor calleth the affairs of this world h Jam 3.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the course of nature, a noun derived from a verb signifying to run; because the world runneth upon wheels. As in triumphs and pompous shows we see towers, and rocks, and castles, but enpassant, carried in procession, not staying any where: such is the glory of this world. The portable Ark in the Old Testament, and the flying woman in the New, are images of the militant Church in this world; the one was drawn by beasts from place to place, the other was carried with the wings of an Eagle from Country to Country: neither of them was fixed. When two Noble men strove about a fish pond, and could by no means be brought to an agreement, Gregorius Thaumaturgus by miracle suddenly dried it up: so God in wisdom taketh away from us the things of this life, if we too much strive for them. Wherefore let us not build upon the sails of a windmill, let us not cast the anchor of our hope on the earth, for there is nothing to hold by: riches get themselves wings, possessions change their Lords, great houses, according to Diogenes his apophthegm, vomit and cast up their owners. The favours of men are like vanes on the top of houses and steeples, which turn with the wind. The Church in many respects is compared to the moon, she receiveth her light from the Sun of righteousness, she hath her waxing and waning, is never without spots, is often eclipsed by the interposition of the shadow of the earth, I mean the shadows of earthly vanities. Those who profess the art of turning base metals into gold, first begin with abstractio terrestrietatis à materia, the abstraction or drawing away of earthliness from the matter of their metal: in like manner, if we desire to be turned as it were into fine gold, and serve as vessels of honour in God house, our earthly dregs and dross must be drawn out of us by the fire of the Spirit; that is, our earthly cares, our earthly desires, our earthly hopes, our earthly affections. Hercules could never conquer Anteus, donec à terra matre eum levasset, till he had lifted him up above the earth his mother: no more can the Spirit of grace subdue and conquer us to the obedience of the Gospel, till he hath lifted up our hearts from the earth with these levers, especially the consideration of 1 The vanity of earthly delights. 2 The verity of heavenly comforts. 3 The excellency of our soul. 4 The high price of our redemption. Can we imagine that so incomparable a jewel as is the soul of man was made to be set as it were in a ring on a swine's snout, to dig and root in the earth? Did God breathe into us spirit and life, nay, did Christ breathe out his immortal spirit for this end, to purchase us the happiness of a mucke-worme, that breedeth and feedeth, liveth and dyeth in the dung? or at the best the happiness of an Indian i Chrysost. hom. 7. in ep. ad Philipp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Emmet, that glistereth with gold dust about her? St. Austin hath long ago christened the contentments of this world in the font of tears, by the names of solacia miserorum, non gaudia beatorum; solaces of wretched, not joys of blessed ones: at the best they are but reliefs of natural necessities. For what is wealth but the relief of want? food, but the relief of hunger? clothing, but the relief of nakedness? sleep, but the relief of watching? company, but the relief of solitariness? sports and pastimes, but the taking off the plaster, and giving our wounds a little air, and ourselves a little ease from our continual labour and pains? Like the gnats in Plutarch we run continually round in the circle of our business till we fall down dead, traversing the same thoughts, and repeating the same actions perpetually; and what happiness can be in this? The more we gilled over the vanities of this world with the title of honours, pleasures and riches, the more we make them like the golden apples which hung at Tantalus his lips, which were snatched away from him when he offered to bite at them. For the k 1 John 2.17. world passeth away, and the lust thereof. Albeit the earth abideth, and shall till the end of the world, which cannot be now fare off; yet all Monarches, Kingdoms, States, commonwealths, Families, Houses, pass. There is written upon them what Balthasar saw, the hand writing upon the walls of his Palace, Mene, mene, tekel upharsin. Admit they abide for a large time, yet we are removed from them by persecution, invasion, peregrination, ejection, and death. Albeit our Lawyers speak of indefeisable estates, and large terms of years to have and to hold lands on earth, yet they speak without book; for no man can have a better estate than the rich man in the Gospel, to whom it was said, l Luke 12.20. Thou fool, this night thy soul shall be required of thee, and then whose shall those things be which thou hast provided? so is he that layeth up treasure for himself, and is not rich towards God. Wherefore if ever we look to arrive at the fair haven, we must cast anchor in heaven, and not trust in uncertain riches, but in the living God: who here provided for the woman both a lodging and a table in the wilderness. Wherefore let us cast the burden of our care upon the providence of our heavenly Father, who feedeth the young ravens that call upon him, and undoubtedly will never suffer his children to starve. There is nothing more choketh the seed of faith, and dampeth the light of the spirit, and troubleth the peace of conscience than worldly cares, especially when they are immoderate, inordinate, and distrustful: immoderate in the measure, inordinate in the means, and distrustful in the cause: when we say in our hearts, What shall we eat, and what shall we drink, or wherewithal shall we be clothed? We have but a little oil in our cruse, and a little meal in our pot; and when that is spent what shall become of us? The cure of these worldly cares is threefold, by 1 Diversion. 2 Devotion. 3 Deposition of them. 1 By diversion, when we withdraw our mind from these carking cares and vexing thoughts, to other more pleasant cogitations of Gods former mercies to us, and the present blessings we enjoy. As Painters, when their eyes be dazzled through long poring upon over-bright objects, recover them again by looking upon green glass, or some darker colours, which congregate radios visuales, the sight beams: or as husbandmen, when their ground is overflown with much water, make ditches and water furrows to carry it away; so if our minds be overflown with the cares of this world, there is no better means to drain them, than by making another passage for them, and diverting them to the contemplation of a better subject, as David did his: m Psal. 119.23.24. Princes did sit and speak against me: but thy servant did meditate in thy statutes. Thy Testimonies are my delight and Counsellors. 2 By devotion and prayer to Almighty God, as Hanna did: n 1 Sam. 1.15. I am a woman of a sorrowful heart: I have drunk neither wine nor strong drink, but have poured out my soul before the Lord. Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto. Then Eli answered, and said, Go in peace; and the God of Israel grant thee thy petition that thou hast asked of him. And she said, Let thine handmaid find grace in thy sight: So the woman went her way, and did eat, and her countenance was no more sad. 3 By deposition, when being at a stand in our deliberations, and having used all means to little purpose to relieve our necessities, we in the end lay down our burden of cares, and wholly rely upon God's promises. o Psal. 37.3, 5. Trust in the Lord and do good, and verily thou shalt be fed. Commit thy way unto the Lord, trust also in him, and he shall bring it to pass. And, p Psal. 34.9.10. O fear the Lord ye his Saints, for there is no want to them that fear him. And, ( q Heb. 13.5. I will never leave thee nor forsake thee:) r 1 Pet. 5.7. Casting all our care upon him who careth for us; assuring ourselves, that he who prepared Zoar to save Lot in the burning of Sodom, and Goshen to preserve the Israelites from the plagues of Egypt, and Pella to rescue his Disciples in the siege of Jerusalem; he who provided a fountain of water to refresh Hagar in extremity of thirst, and a cake of dough to satisfy Elias in extremity of hunger, and the shadow of a gourd to cool Ionas in extremity of heat, and an Angel from heaven to comfort our Saviour in the extremity of his agony, will never leave us utterly destitute in our greatest perplexities. The woman in my text was fain to fly into the wilderness, from savage men to savage beasts, unprovided of a place to lie in, or any manner of food to sustain life; yet God on the sudden prepared for her both lodging and diet. So did he for the Israelites, brought to a like exigent: s Psal. 107.4.5.6. They wandered in the wilderness in a solitary way, they found no City to dwell in: hungry and thirsty; their souls fainted in them: then they cried to the Lord in their trouble, and he delivered them out of their distress. t Mat. 6.32. Take no thought therefore, saith our Saviour, for your life, what you shall eat, and what you shall drink, or wherewithal you shall be clothed: for your heavenly Father knoweth that you have need of all these things. He that clotheth the lilies, and feedeth the fowls of heaven, will he leave his children unprovided of things necessary? No, if ordinary means fail, he will lay an unusual imposition upon all creatures to relieve his chosen. The air shall serve-in Manna for corn, the hard rock shall gush out with streams of water, the dry cruse shall spring with oil, the Lion's jaws shall drop with honey, the fowls of heaven shall bring in meat in their bills, and the fish of the sea bring money in their mouths to supply their several wants, and defray their necessary charges. Therefore trouble not yourselves overmuch with the cares of this life, but when you have done your utmost endeavours, ease yourselves by relying upon God's providence; and be confident, that he who feedeth you with the bread of life, will not fail to give you your daily bread; he that offereth you the cup of salvation full of the price of your redemption, and the grace of sanctification, will not suffer you to die for thirst; he that clotheth your souls with the robes of his righteousness, and decks them with the jewels of his grace, will undoubtedly provide a covering for your bodies. 3 If the Church be truly represented by a woman flying into the wilderness, and there continuing for a long season, certainly outward pomp, and temporal felicity, and perpetual visibility, are no certain notes of her, but rather of the malignant Church. For so is the Whore of Babylon described: u Apoc. 17.3.4. A woman set upon a scarlet coloured beast, arrayed in purple, decked with gold, and precious stones, and pearls, having a golden cup in her hand, full of abominations. And ver. 15. The waters which thou sawest where the whore sitteth, are peoples, and nations, and multitudes, and tongues. The dark foil setteth off the Diamond, and the Church when she is most obscure outwardly is most glorious within. Albeit temporal felicity giveth her some lustre, and furnisheth her with means to encourage Proselytes, and erect stately monuments of piety and charity; yet withal it ministereth matter of luxury and pride, it breedeth faction and schism, it withdraweth the mind from celestial contemplation, it abateth her longing desire after the second coming of Christ: on the contrary, the Cross is like a file that brighteneth all her spiritual graces, quickeneth her zeal, putteth her noblest virtues to the test; wisdom by dangers, faith by conflicts, courage by terrors, patience by torments, and perseverance by perpetual assaults. Witness the prime age wherein she warmed her zeal at the embers of the Martyr's sepulchers, when she had no Churches but caves under ground, no wealth but grace, no exercises but sufferings, no crown but of martyrdom: yet than she thrived best, than she spread farthest, than she kept her purity in doctrine and conversation, than she convinced the Jews, than she converted the Gentiles, than she subdued Kingdoms: whence I infer three corollaries; 1 That the Roman Church cannot be the true Church of Christ. For the true Church of Christ, as she is described in the holy Scriptures, hath for long time lain hid, been often obscured and eclipsed by bloody persecutions: but the Roman or Papal Church hath never been so; her advocates plead for her, that she hath been always not only visible, but conspicuous; not only known, but notorious. And among the many plausible arguments of persuasion, and deceivable shows of reason, wherewith they amuse and abuse the world, none prevaileth so much with the common sort and unskilful multitude, as the outward pomp and glory of the Papal See. For sith most men are led by sense, and judge according to outward appearance, the Church of Rome, which maketh so goodly a show, and hath born so great sway in the world for many ages, easily induceth them to believe that she is that City whereof the Prophet speaks: x Psal. 87.3. Glorious things are spoken of thee thou City of God. What more glorious and glittering to the eye than the Pope's triple crown, and the Cardinal's hats, and their Archbishops Palls, and their Bishop's mitres and crozures, their shining images, their beautiful pictures, their rich hangings, their gilt rood lofts, their crosses and relics covered in gold, and beset with all sorts of precious stones? These with their brightness and resplendency dazzle the eyes of the multitude: and verily if the Queen's daughter's glory were all without, and the kingdom of Christ of this world, and his Church triumphant upon earth; all the known Churches in the Christian world must give place to the See of Rome, which hath borne up her head, when theirs have been under water; hath sat as Queen, when they have kneeled as captives; hath braved it in purple, when they have mourned in sackcloth and ashes. But beloved, y Rom. 10 17. faith cometh not by sight, but by hearing; and we are not to search the Church in the map of the world, but in the Scriptures of God; where we find her a pilgrim in Genesis, a bondwoman in Exodus, a prisoner in Judges, a captive in the book of Kings, a widow in the Prophets, and here in my text a woman labouring with child, flying from a red Dragon into the wilderness. I grant that Christ promiseth her a kingdom, but not of this world; and peace, but it is the peace of God; and joy, but it is in the Holy Ghost; and great glory, but it is within: z Psal. 45.13. The King's daughter is all glorious within, etc. 2 That none ought to despise the Churches beyond the seas under the Cross, but, according to the command of the blessed Apostle, a Heb. 13.3. Remember them that are in bonds, as bound with them; and them that suffer adversity, as being ourselves also in the body. Their turn of sorrow is now, ours may be hereafter: God hath begun to them in a cup of trembling, it is to be feared it will not pass us, but we and all the reformed Churches shall drink of it. Our Church in Queen Mary's days resembled this woman in my text, theirs now doth: both never a whit the less, but rather the more the true Churches of Christ, because they wear his red livery, and bear his Cross. 3 That we ought not to look for great things in this world, but having food and raiment, as the woman had here in my text, to be therewith contented: and as she withdrew herself from the eye of the world, so ought we to retire ourselves into our closerts, there to have private conference with God, to examine our spiritual estate, to make up the breaches in our conscience, to pour out our souls in tears of compunction for our sins, of compassion for the calamities of our brethren, of an ardent desire and longing affection for the second coming of our Lord, when he shall put an end, as to all sin and temptation, so to all sorrow and fear. Amen. Even so come Lord Jesus. To whom, etc. THE SAINT'S VEST. A Sermon preached on All-Saints day at Lincolns-inn for Doctor Preston. THE XXIV. SERMON. APOC. 7.14. These are they that came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Right Honourable, Right Worshipful, etc. THe question which the Elder moved to Saint John in the precedent verse to my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what are these? me thinks I hear some put to me at this present, saying, What are these holy ones whose feast ye keep? what mean these devotions? what do these festivities intent? what speak these solemnities? what Saints are they, Virgins, Confessors, or Martyrs, whose memory by the anniversary return of this day you eternize? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whence came they? or rather how came they to be thus honoured and canonised in our Calendar? My direct answer hereunto is my Text (These are they, etc.) and the exemplification thereof shall be my Sermon. The palms they bear are ensigns of their victory: the robes they wear are emblems of their glory: the blood wherein they died their robes representeth the object of their faith: the white and bright colour of them, their joy: and the length of them the continuance thereof. Yea but these holy ones (you may object) at least the chief of them had their days apart; the blessed Virgin hers apart, and the Innocents' apart, the Apostles apart, and the Evangelists apart: how come they now to be repeated? why committeth the Church a tautology in her menologie? what needeth this sacred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or congeries of feasts, blending of devotions, thrusting all Saints into one day, and that a short one in the rubric? It is that men may see by that which we do what we believe in that Article of our Creed, the communion of Saints. We join them all in one collect, we remember them all upon one day, because they are all united into one body, admitted into one society, naturalised into one Kingdom, made free Denizens of one City, and partakers of one a Col. 1.12. inheritance of the Saints in light. In a word, we keep one feast for them all upon earth, because they all keep one everlasting feast in heaven, the marriage b Apoc. 19.9. supper of the Lamb. The Romans, beside several Temples dedicated to several deities, had their Pantheon, or all-gods temple. See we not in the sky here single stars glistering by themselves, there constellations, or a concourse of many heavenly lamps joining their lights? do we not hear with exceeding delight in the singing of our Church Anthems, first single voices answering one the other, and after the whole Choir joining in one, as it were tracing the same musical steps? hath not nature drawn with her pencil a perfect grass green in the Emerald, a sky colour in the Saphir, the glowing of fire in the Carbuncle, the sanguine complexion in the Ruby, and the twinkling of the stars in the Diamond, and all these together in the Opal, which hath in it the lustre and beautiful colours of all these precious stones, c Plin. nat. hist. l. 37 c 6. In Opal est Carbunculi tenuior ignis, Amethysti fulgens purpura, Smaragdi virens mare, etc. incredibili misturâ lucentes? Such is this feast of all holy ones: it is the Church's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Kalendars pandect, as it were a constellation not of many, but of all the stars in the sky: in it as in the Opal shine the beautiful colours and resplendency of all those precious stones which are laid in the d Apoc. 21.19. foundation, and shine in the gates and walls of the heavenly Jerusalem. Upon it we celebrate the chastity of all Virgins, the simplicity of all Innocents', the zeal and courage of all Confessors, the patience of all Martyrs, the holiness of all Saints. Upon this day the Church militant religiously complementeth with the Church triumphant, and all Saints on earth keep the feast, and express the joy, and acknowledge the happiness, and celebrate the memory, and embrace the love, and set forth the virtues of all Saints in heaven. Which are principally three, shadowed by the allegory in my Text: 1. Patience in tribulation, They came out. 2. Purity in conversation, And washed their garments. 3. Faith in Christ's death and passion, Made them white in etc. The better to distinguish them, you may if you please term them three marks: 1. A black or bluish mark made with the stroke or flail, Tribulation. 2. A white made by washing their garments, and whiting them. 3. A red, by dying them in the blood of the Lamb. 1. First of the black or blue mark, They came out of great tribulation. The beloved Apostle and divine Evangelist Saint John, who lay in the bosom of our Saviour, and pried into the very secrets of his heart, in the time of his exile in Pathmos had a glimpse of his and our country that is above; and was there present in spirit at a solemn investiture or installation of many millions of God's Saints into their state of glory, and order of dignity about the Lamb in his celestial court. The rite and ceremony of it was thus, The twelve e Ver. 5, 6, 7, 8. Tribes of Israel were called in order, and of every Tribe twelve thousand were sealed in the forehead by an Angel keeper of the broad Seal of the living God (Ver. 2.) After this signature; Lo a great multitude, which no man can number, of all nations, and kindreds, and people, and tongues, stood before the Throne, and before the Lamb, and they had long white robes put upon them, and palms given them in their hands in token of victory, and they marched on in triumph singing with a loud voice, Salvation from or to our God that sitteth upon the Throne, and to the Lamb: at which words all the Angels that stood round about the Throne, and the Elders, and the four living creatures full of eyes fell before the Throne on their faces, and worshipped God, saying, Amen: Praise, and glory, and wisdom, and thankes, and honour, and power, and might be unto our God for ever and ever, Amen. This glorious representation of the triumphant Church so overcame and took away the senses of the ravished Apostle, that though he desired nothing more than to learn who they were that he had seen thus honourably installed, yet he had not the power to ask the question of any that assisted in the action, till one of the Elders rose from his seat to entertain him, and demanded that of him which he knew the Apostle knew not, but most of all desired to know, and would have enquired after, if his heart had served him: viz. who they were, and whence they came that were admitted into the order of the white robe in Heaven. The answer of which question when the Apostle had modestly put from himself to the Elder, saying, Lord thou knowest, the Elder courteously resolveth it, and informeth him particularly concerning them, saying: These are they that are come out of great tribulation, etc. Thou mightest perhaps have thought, that these who are so richly arrayed and highly advanced in Heaven, had been some great Monarches, Emperors, or Potentates upon earth, that had conquered the better part of the world before them, paving the way with the bodies, and cementing it with the blood of the slain, and in token thereof bare these palms of victories in their hands. Nothing less; they are poor miserable forlorn people that are newly come some out of houses of bondage, some out of the galleys, some out of prisons, some out of dungeons, some out of mines, some out of dens and caves of the earth, all out of great tribulation. They who wear now long white robes mourned formerly in black: they who now bear palms in their hands, carried their crosses in this world: they who shout and sing here, sighed and mourned under the heavy burdens of manifold afflictions all the days of their pilgrimage on earth: they whom thou seest the Lamb leading to the f Ver. 17. living fountains of waters, drank before deep of the waters of Marah, and full cups of tears in the extreme heat of bloody persecutions: and in consideration of the great tribulation which they have patiently endured for the love of their Redeemer, he bestoweth upon them these glorious robes whited in his own blood, and he taketh them near to himself, that they may stand before him for evermore. g Mat. 5, 11, 12. Blessed, thrice blessed are they which are persecuted for righteousness sake, for great is their reward in heaven. The heavier their cross is, the weightier their crown shall be: their present sorrows shall free them from all future sorrows; their troubles here shall save them from all trouble hereafter; their temporal pains through his merits for whom they suffer, shall acquit them from eternal torments; and the death of their body, through faith in his blood, shall redeem them from death of body and soul, and exempt them from all danger, misery and fear. Which privileges the spirit sealeth unto them in the verses following, They h Rev. 7.15.16.17. are before the Throne of God, and serve him day and night in his Temple: and he that sitteth on the Throne shall dwell among them. They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heat. For the Lamb which is in the midst of the Throne shall feed them, and shall lead them into living fountains of waters, and God shall wipe away all tears from their eyes. These are they that came out of great tribulation. Great tribulation in the judgement of Marlorat is a periphrasis of the last persecution of the Church by Antichrist, which shall be the hottest service the soldiers of Christ shall ever be put to. As the last endeavour of nature before death putteth the patiented to most pain, and the last assault of Pharaoh put the Israelites to the greatest extremity; so the last persecution of the Church by Antichrist shall exceed all the former. i Mat. 24.29. For then the sun (that is, the knowledge of the truth, or the light of God's countenance) shall be darkened: and the moon (that is, the beauty of the Church) shallbe obscured & turned into blood; (that is, deformed by bloody persecutions:) and the stars shall fall from heaven, (that is, the greatest lights of the Church shall fall from it) and there shallbe such perplexity and distress of nations as never was before: then, as k Aug. ep 80. Tunc Ecclesia non apparebit, impiis ultra modum persequentibus. St. Augustine inferreth, the Church shall have no outward appearance, wicked men raging and cruelly persecuting her above measure. But I see no reason why we should restrain tribulation to persecution, or persecution to that of Antichrist. For every great affliction and heavy cross which the faithful bear in this world, be it loss of goods, or of friends, banishment, imprisonment, infamy, torture of body, or vexation of mind, is great tribulation, through which any elect child of God may enter into heaven. Albeit we yield Martyrs a precedency amongst Saints, yet they alone enter not into their master's joy. Let their garlands have a red rose added unto it, and their crown a ruby above the rest; yet assuredly all other that are l Apoc. 2.10. faithful unto death shall receive the crown of life: all that fight a good fight, and keep the faith, after they have finished their course shall receive a crown of righteousness, which the Lord the righteous Judge shall give at that day to all that love his appearing. The article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not demonstrative, pointing to any singular persecution; but intensive, intimating that many and very great tribulations abide the faithful servants of God, and they must through them enter into the kingdom of heaven: their life is nothing else but a m Hieron. ep. ad Heliodor. Etras frate●, erras si unquam putas Christianum persecutionem non pati; tunc maximè oppugnatis, si te opp●gnati nescis. race of patience through many tribulations, and a battle of faith against all kind of temptations. A Christian is never without an enemy to persecute him inwardly or outwardly: even this is a temptation of the Devil, to think that we are at any time free from all temptation. For either we are in war with the World, Flesh, and the Devil, or God will fight against us: either we are afflicted for our sins, or afflicted with our sins: and if God for a long time spare us, even this afflicteth us that we are not afflicted. For sith God afflicteth them whom he affecteth, we have just cause to fear, because we are not under his rod we are out of his care; and that therefore he chasteneth us not here, because he reserveth us to eternal torments. If any demand why God carrieth a more severe hand over his children than over the wicked that deserve less favour; I answer by propounding them the like questions: Why doth a father when he seethe two boys fight in the street correct his son and not the other? Why doth the Schoolmaster take a stricter account of the Scholar he best affecteth than of others, whom he suffereth often to play the truants? Why doth the husbandman let unfruitful and unsavoury trees grow out at length without any cutting or pruning, but pruneth the fragrant roses, and pricketh the fruitful vines till they bleed? Why doth the Physician when he seethe his patiented desperate, give order to them that are about him to deny him nothing that he hath a mind unto? but if he hath any hope of recovery of any patiented of his, he keepeth him in diet, forbiddeth him such things as he most desireth, and prescribeth for him many meats, drinks, and potions which go against his stomach. Lastly, why doth a Captain set the best Soldiers in the forefront of a battle, and appointeth them to enter at a breach, with apparent hazard of their lives? To the first question they will answer, that a wise father taketh up his son sharply, and correcteth him for his misdemeanour, and not the other, because he hath a special care of his son's behaviour, and not of the other: thus let them think of the Father of Spirits his dealing with his children, who chasteneth those faults in them which he seemeth to wink at in others, because he beareth a singular affection to his own, and hath a special care of their nurture. To the second they will answer, that a good schoolmaster taketh a more strict account of his best scholar, and more often plyeth him with the rod or feruler than any other, because he most desireth his profit: let them think so of our heavenly Teacher, that he holds a stricter hand over those in Christ's school who outstrip others, that they may more profit by him. To the third they will answer, that an understanding husbandman letteth other trees grow to their full length without cutting or pruning them, because they are good for nothing but for fire wood; but he pruneth the roses to make them more savoury, and the vines to make them more fruitful: let them thus conceive of themselves, that they are like vines that run into luxuriant stems, and roses apt to grow wild: therefore God the Father, who o John 5.1. is an husbandman, pruneth them to make them more savoury in their prayers and meditations, and more fruitful in good works. To the fourth they will answer, that the Physician doth according to his art to cure the body; and God doth the like in wisdom to cure the soul: they whom he ordereth not, setting them in a course of physic, but letteth them do what they will, and have what they call for, are in a desperate case. To the last they will answer, that the experienced Captain setteth the most valiant soldiers in places of greatest danger, that they may get the greater honour; so doth God set the most valiant Christian upon the most dangerous service, that thereby he may gain greater honour, and a more massy crown of glory. Moreover, sin taketh us oftentimes after the nature of a falling sickness, out of which our heavenly Father awaketh us by the stroke of his rod. Whereby also he beateth down the pride of our flesh, and keepeth us always in awe, and constraineth us to cry aloud unto him in our prayers: he maketh us sensible of our sins, and compassionate of our brethren's misery, and conformable to the image of his Son. He weaneth us from this world, and breedeth in us a longing desire to exchange this vale of tears with the river of pleasures springing at his right hand in Heaven. If God should not send us sometimes crosses and afflictions, and sauce our joys with sorrows, we would often surfeit of them, we would take too great liking to this world, and say with Peter, It is good being here, let us pitch our tents, and take up our rest here. This might suffice for the clearing of the first doctrine of this Text, but that I foresee an objection that may be made against it. How say I tribulation or afflictions are marks of God's children, sith we see the wickedest men that breath sometimes full of them? Are not notorious malefactors often apprehended, cast in prison, scourged to death, tortured upon the rack, broken upon the wheel, and executed with other most exquisite torments? Do not all the plagues threatened in the Law fall upon some of God's enemies in this life? Are not the very dregges of his vials of vengeance poured upon them? For your full satisfaction herein, I propound these ensuing observations to your serious thoughts. 1. Albeit the judgements of God fall heavily in this life upon some notorious, obstinate and impenitent sinners; yet for the most part the rod of God falleth to the lot of the righteous: more of them are afflicted, and they more afflicted than usually the wicked are, who with Dives take their pleasure here, because, as the Psalmist speaketh, their n Psal. 17.14. portion is in this life. 2. Though afflictions in some sort are common to all sorts of men, yet chastisements and corrections (meant by the word tribulation in my Text) are proper to the godly. The calamities and afflictions that befall the ungodly are punishments for their sins, not chastisements for their good; effects of God's justice, not tokens of his love: they are sent to them for their ruin and destruction, not for their amendment and instruction. 3. Afflictions taken by themselves are not notes or marks of God's children, but afflictions with patience, and tribulation with joy: crosses heavier or lighter are laid upon all men, but none bear them cheerfully save God's children. The wicked when they feel the hand of God upon them, rise up against him, but the godly submit themselves under his mighty hand, and commit their souls to him as their faithful Creator: the wicked o Revel. 16.12. gnaw their tongues and curse, but the godly p Job 1.21. bless and praise God: the wicked have little or no sense of the wrath of God or their sin, but of their punishment; but the godly are much more grieved at the wrath of God and their sin than their punishment: the wicked have always their eyes upon their wounds, stripes and sores, but the godly on the hand that smiteth them; which when they see to be the hand of their heavenly Father, they compose themselves to patience, they humble themselves before him, and confess their sin, they open all their wounds and sores, crying with that religious Father, hic ure, hic seca, here burn, here lance, here prick my veins, here feed me with the bread of affliction, here give me my full draught of the cup of tears, that all tears may be wiped from my eyes hereafter; chasten and judge me here, that I be not condemned with the world. This holy q Aug. de Civit. Dei, l. 1. c. 8. Manet dissimilitudo passorum etiam in similitudine passionis: et licet sub eodem tormento non est idem virtus atque vitium: nam sicut sub codum igne aurum rutilat, palea fumat, & sub eâdem tribulâ stipulae comminuuntur, frumenta purgantur, etc. ita una eademque vis irruens, bonos probat, purificat, eliquat, malos damnat, vastat, exterminat. Father elsewhere lively expresseth the difference between the godly in their sufferings, and the wicked, by the similitude of the same flail that striketh the corn out of the ear, but bruiseth the stubble; the same fire that purgeth the gold, but consumeth the dross; the same motion that causeth an ointment to send forth a most fragrant smell, but a sink to exhale a most noisome savour. The godly are whole under the flail of tribulation; their faith like gold shineth in that fire, in which the hypocrites smoke like chaff; their devotion sendeth forth a most sweet savour, when they pour out their souls before God, but the wickeds consciences being troubled, like sinks that are stirred, exhale most pestilent airs, breathing out blasphemies and execrations. In a word, the wicked and godly come out of great tribulation, but the godly come out of it clean, the wicked foul; the one with their garments soiled and rayed, the other with their garments washed and made white. They washed their garments and made them white. Thus having descried all holy ones by their blue mark, let us now view the white; they have washed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pareus acutely notes, that it is not here said that the Saints r Comment. in Apoc. c. 7. do wash, but have or had washed their garments. For indeed there is no washing in heaven, because there can no impure thing enter there: he that is unclean at his death remains unclean still. For, as St. s Cypr. ad Demet. Postquam hinc excessum fuerit nullus est jam poenitentiae locus, nullus est satisfactionis effectus; hic vita aut amittitur aut tenetur. Cyprian truly informeth Demetrian, After we are gone from hence there is no place for repentance, no effect of satisfaction; here eternal life is got or lost. Here one drop from our eyes can fetch out that spot which an ocean cannot do hereafter. Let us seek God therefore while he may be found, strive to enter in before the gate of mercy be locked up, work while we have day, wash while we have water and soap, do good while we have time, break off our sins, and wash our polluted consciences with our penitent tears, and purge them with hyssop dipped in Christ's blood, before we hear that dreadful order read in our ears; t Apoc. 22.11. He that is unjust, let him be unjust still: and he that is filthy, let him be filthy still: behold I come, and my reward is with me, to give every man according as his works shall be. The whiteness here of the garments of them whom Saint John saw invested, signifieth the candour and purity of their life, without spot of foul sin, or stain of infamy. This is a conspicuous note of God's children, u Phil. 2.15, 16. who shine as lights in the midst of a crooked and perverse generation, holding forth the word of life. It is not enough to have a clear conscience within us, we must see that our x Mat. 5.16. works so shine before men, that they may see them, and glorify our Father that is in heaven. To represent this outward purity and integrity of the Saints to the y Apoc. 19.8. wife of the Lamb, it was granted, that she should be arrayed in fine linen, clean and white: for the fine linen, saith St. John, is the righteousness of Saints. As virtue in z Arist. ethic l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristotle's time was the character of a Grecian, and vice of a Barbarian; so in the first and best ages of the Church a Christian was distinguished from a Heathen by his innocency and charity: they suffered all, they offered no wrong; they visited the sick how infectious soever the disease was, they defended the fatherless and the widow, and kept themselves unspotted of the world: the light of their good works so dazzled the eyes of the Infidels, that even malice itself confessed them to be good men. a Tert. in Apolog. Bonus Caius tantummodo malus quod Christianus. Caius is an honest man, he hath but one fault, that he is a Christian: I could love Seius with all my heart, setting aside his religion. Such speeches Tertullian overheard the Gentiles use concerning those innocent lambs in his days, which were daily sacrificed by the Roman Emperors. Doubtless, as the purer blood in the veins causeth a better colour and complexion in the outward parts; so the purer the faith and religion is, it begetteth always in all the sincere professors thereof a holier life and conversation. You will object, that as when a law was made among the Romans that chaste Matrons should wear a kind of girdle to distinguish them from b Bodin de rep. Courtesans, that all the Courtesans in Rome, though never so dissolute, got on those girdles: so that if outward conformity and purity in conversation be given for a note of a Saint, that many Hypocrites, Heretics, and Schismatics will lay a fair claim to sanctity. For Priscillian was of a most strict life, Novatus outstripped most catholic Bishops in outward appearance and semblance of holiness, John of Constantinople, who first usurped the title of universal Bishop, for his continual fasting and praying was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jejunator, the Faster: but I answer with c Lib. 2. de anima. Non urit ignis pictus, nec rugit leo marmoreus. Lodovicus Vives, Paint a fire most artificially, yet it will not burn; it may deceive the sight, but not the touch. Cut the proportion of a Lion in marble, or carve it in wood, and lay live colours upon it; yet be confident this wooden or marble Lion will never roar, much less devour. The grapes which Zeuxis painted had the colour, but not the taste of grapes: a glow worm hath the light, but not the heat of fire: a counterfeit stone hath the lustre, but not the virtue of a precious stone: hypocrisy, heresy, and schism have the vizard, but not the face of holiness: their outward conformity, and seeming sanctity, differeth from theirs who are holy ones indeed, in three things: 1 It is not sincere. 2 Not entire. 3 It is not permanent or constant. 1 It is not sincere: pone in pectore dextram, nil calet: though their veins swell, and their faces be as red as blood, as if they were all fire and made of zeal; yet if you could put your hand into their bowels, you should find their heart either but key cold or luke warm, like a false gem in which the light is in the outside only, and not in the body of the stone. Such is their zeal and precise purity, in which they will strain at the gnat of a ceremony and harmless custom in public, and yet swallow a Camel of ugly heresy, or beastly sensuality, or biting usury, or abominable sacrilege in private. b Prov. 30.12. They are a generation pure in their own eyes, but yet are not washed from their filthiness: they, as St. c Greg. mor. in Job l. 34. Quasi habitam sanctitatem ante oculus hominum videntur amittere, sed eam ante oculos Dei nunquam habuerunt. Gregory speaketh, may seem in the eyes of men to be clothed with holiness, but in God's eyes they are stark naked. 2 It is not entire: if they are forward in the duties of the first table, you shall take them tardy in the duties of the second: if they are strict one way, you shall find them lose enough another way: like Numa they have a Nymph Aegeria in a corner, some private sin which they hug in their bosom, either of covetousness, as Seneca; or of ambition, as John the Faster; or wantonness, as Montanus; or fraudulent lying and cozening, as Priscillian; or spiritual pride and uncharitable censuring of others, as Novatus. 3 It is not constant: their sanctity is like painted beauty, which is washed away with a storm, or drops over a fire: they are true Ephraimites, Their d Hos. 6.4. goodness is as a morning cloud, and as the early dew it goeth away: their over hot zeal soon slaketh, and their charity in time waxeth cold. Feigned things, saith the Orator, like blossoms soon fall, or are blown away with a puff of wind; true virtue taketh root and propagateth itself. The experience of all times maketh it good, that those things which have had but a show of appearance, have had but a thought of continuance. We have discerned the Saints by two marks, their blue and their white: there remains yet one more, their red mark. They have died their garments In the blood of the Lamb; that is, their own innocent blood, saith Saint Austin: but herein venerable Beda shooteth nearer to the mark: They washed their garments, and made them white in the blood of Christ, who is the Lamb of God that taketh away the sins of the world. Saint e Aug. Serm. 2. the sanct. Stolas Martyrs laverunt dum membra sua quae oculis insipientium visa sunt poenarum squalore foedare, sic potius fuso pro Christo sanguine ab omnibus mundavere contagiis. Austin indeed draws a fine line, but without the rules of the text: The Martyrs, saith he, washed their robes in blood when they cleansed their members from all contagion by their blood shed for Christ, wherewith in the eyes of fools they seemed to defile and deform their bodies. But neither is it said here they washed their robes in sanguine agnino, or sanguine suo, but sanguine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Beza well rendereth agni illius: they washed not their garments in their own blood, or lambs blood simply, but f Beza annot. in Apoc. the blood of that lamb, who, ver. 17. shall feed them and lead them unto living fountains of waters. Neither is it the blood which we shed for Christ, but the blood which Christ shed for us, that g John 1.7. cleanseth us from all sin. It is true, that the blood of Martyrs shed for the testimony of the Gospel, is a most acceptable sacrifice unto God; yet not propitiatory for their or our sins. Blood spilt for Christ is no stain but an ornament; it doth no way deform the body of a Martyr, as the foolish heathen imagined, whom Saint Austin there justly taxeth, but maketh them more lovely in the eyes of God and all his Saints: yet because their blood is some way defiled, it cannot cleanse or purge, much less make white their, or our robes. These are the three privileges of the clean and pure blood of the immaculate Lamb Christ Jesus, which h Apoc. 1.5. Washeth. i John 1.7. Cleanseth. k Apoc. 7.14. Whiteth. It washeth us in our regeneration, cleanseth us in our justification, and whiteth us in our glorification: it washeth away the filth of sin in our regeneration, it cleanseth us from the guilt of sin in our justification, and maketh us white, that is, perfectly just and righteous, not by imputation only, but by inhesion; or, as the schools speak, inherent righteousness in our l Heb. 12 23. To the spirits of just men made perfect. glorification. They washed Their robes. Not their robe in the singular, but their robes in the plural number; because as every guest at the King's supper had his peculiar wedding garment, so here every Saint hath his robe of glory: all are long and down to the feet, yet some longer than other, according to their stature that ware them. For the proportion of glory in heaven answereth the proportion of grace here. Some strain the letter farther, and from hence infer, that all Saints have a double robe given unto them; one in this life, another in the life to come: the one washed indeed, but yet not without some spots cast upon it through carnal frailty, which are covered by Christ; the other is whited, and without any spot or stain, and this is reserved for us in the wardrobe of heaven. But I rather infer from hence, that if there be such virtue in Christ's blood, that it not only washeth the Saints robes, but maketh them perfectly white: if it can change the colour & hue of any sin of the deepest die, and though it be as m Esay 1.18. red as scarlet, make it as white as wool; that there is no need at all of Romish holy water, or Mary's milk, or the soap of Saints merits. If Christ's blood purgeth us from all sin, and all dross is sin, what remains for Purgatory fire to work upon, but the gold of their purses that have faith in those imaginary flames? St. n Delicatus est Christi sanguis, alienum non patitur. Bernard truly observeth, that the blood of the Lamb is most pure and delicate blood, it will endure no mixture with any other thing. All things by the law were purified by the blood of sacrifices, and in the Gospel by the sacrifice of Christ's blood. Yea, but it is said, o Acts 15.9. Faith purifieth the heart; how then is it here said, that their robes were washed and made white with Christ's blood? I answer, that Christ's blood whiteth as the soap or nitre, but faith as the hand of the Laundress. Christ's blood healeth us as the plaster, faith as the finger of the Apothecary applying it. Christ's merits and death acquit and free us as the ransom tendered for our redemption, faith is as the hand that receiveth this sum from Christ, and tendereth it to the Father for the redeeming of our souls. When the Temple of Jerusalem was on fire, nothing could quench the flame but the blood of the slain: in like manner, when God's wrath is kindled against his servants, which are living Temples of the Holy Ghost, nothing can quench the flame, but the blood of the immaculate Lamb, that was slain from the beginning of the world. Secondly, from hence I would infer for the comfort of all affrighted consciences, that if they have renewed their covenant in Christ's blood, and purified their hearts by faith before their death, they need not fear to come into the presence of God. For though his eyes are most pure, and they full of sores and corruption; yet they need not any way be dismayed, because there shall be long white robes given unto them, to cover all from the sight of God. Mary Magdalen washed Christ's feet with her tears, but Christ washeth not only our feet, but our hands, head, and whole body with his own blood; and thereby fetches out all the stains of our consciences, and makes our souls appear most fair and lovely in the eyes of Almighty God. O royal bath! O the true Mare rubrum, or red Sea, in which the spiritual Pharaoh and all his host are destroyed, and through which we pass not, as the Jews did, into the wilderness, but into Paradise! In this royal bath, or rather indeed red Sea of Christ's blood, I will drown my discourse at this present, and shut up all with that Epiphonema of St. John: p Apoc. 1.5.6. To him that loved us, and washed our sins in his own blood, and hath made us Kings and Priests to God and his Father: to him be glory and dominion for ever, Amen. SERMONS PREACHED AT SERGEANTS-INN IN FLEETSTREET. THE CHRISTIAN VICTORY. THE XXV. SERMON. APOC. 2.17. To him that overcommeth will I give to eat of the hidden Manna, and I will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. Right Honourable, Right Worshipful, etc. MEdals and small pictures that are showed us under the cover of a crystal glass are most delightful to the eye: Pref. such are the images of divine truth, and heads of heavenly doctrine, whereof you have a glimpse in my text, through the mirror of an elegant allegory. The glass of art giveth both light to the pictures, and delight to the beholders. Notwithstanding for your more exact view, and my particular handling of them, I will open the Crystal cover, and take them out one by one in order as they are set in the letter; wherein 1 A condition is propounded, to him that overcommeth. 2 A promise upon condition is made, I will give. Divis. 3 Three gifts upon promise are specified; 1 Hidden Manna (which some make) a type of election. 2 A white stone, an emblem of justification. 3 A new name, an imprese of glorification. In the review of the words mark, I beseech you, the connexion of the doctrinal points which stand as it were out of the words. 1 No man knoweth the new name, save he that receiveth it. Connex. 2 No man receiveth it, but he that hath the white stone. 3 No man hath the white stone, but he that eateth the Manna. 4 No man eateth the hidden Manna, but he to whom it is given. 5 It is given to none to eat thereof, but to him that overcommeth the Devil by his faith, the World by his hope, the Flesh by his charity, all baits and allurements by his abstinence, all crosses and afflictions by his patience, all conflicts and assaults of temptations by his constant perseverance unto the end. Obser. 1 It is said to him that overcommeth, to include our labour and industry: yet it is added, I will give, to exclude merit. 2 It is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him, that is, to every one, (for an indefinite propofition in materiâ necessariâ, is equivalent to an universal) to teach us, that the promises of the Gospel are general: yet to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to him that overcommeth, to show us that this generality is conditional. 3 The Spirit saith not to him that fighteth, but to him that overcommeth. All virtues adorn a Christian, but perseverance alone crowneth him. 4 To him that overcommeth the Spirit saith not I will give to see, but to eat of the hidden Manna, and receive the white stone, with the new name. Our eternal happiness consisteth not in the bare contemplation, but fruition of the hidden Manna, the white stone, and the new name. 5 It is not Manna simply, but the hidden Manna: nor a stone, but a white stone: nor a name, but a new name: every subject hath here his adjunct, every face his shadow, every letter his flourish, every diamond his foil, every kind his quality. All Manna is not the hidden: what is this hidden Manna? All precious stones are not the white: what is this white stone? All names are not new names: what is this new name? O thou who hast the key of David, and openest and no man shutteth, open the treasure of this Scripture, that we may see what heavenly mysteries lie in this hidden Manna, are engraven in this white stone, and charactered in this new name. Obser. 1 The prophecies in the Old and New Testament like the Cherubins in the Ark look one upon the other: Altar in alterius jacientes lumina vultum. You shall hardly light upon any vision or revelation in this book concerning the succeeding estate of the Church, which hath not some kind of reference to the predictions of the ancient Prophets of things already accomplished. God, to whom all things past and future are eternally present, in his infinite wisdom hath so fitted latter events to former precedents, that the same perspectives of Prophetical visions, for the most part, in which holy men under the law saw things now long passed, serve St. John to represent unto him the image of the last times, even till our Lords second coming. For brevity sake at this time I will instance only in my text, where every word is a relative. The first, vincenti, referreth you to Job 7.1. Is not the life of man a warfare upon earth? The second, Dabo, I will give, to Luke 12.32. It is your Father's pleasure to give you a kingdom. The third, Manna absconditum, the hidden Manna, to Exod. 16.33. Take a pot, and put an Omer full of Manna therein, and lay it up before the Lord, to be kept for your generations. The fourth, Calculum candidum, the white stone, to Esay 28.16. Behold, I lay in Zion a tried stone, a precious stone. The fift, novum Nomen, a new name, to Esay 62.2. And thou shalt be called by a new name. Christ who hath overcome the world, under these metaphors looking to foregoing prophecies and promises, encourageth all Christians like valiant Soldiers to follow him, setting before them all spiritual delicacies, employed in the hidden Manna, all treasures in the white stone, all true honour in the new name. To him that overcommeth pleasure, and abstaines from sinful delights, I will give hidden Manna. To him that overcommeth covetousness, and esteemeth not of worldly wealth and earthly treasure, I will give a white stone. To him that overcommeth ambition, and seeketh not for a name upon earth, I will give a new name, written in heaven. In many other texts the letter is easy, but the spiritual meaning difficult: but on the contrary, in this the spiritual meaning is facile, and out of question, but the letter is much controverted. For some contend, that the metaphor is here taken from the manner of feasting great Personages, wherein the Prince, Ambassador, or great Statesman is entertained with rare and reserved dainties, served in under covered dishes; and after the last course hath a medal, or a stone with his name engraven in it, and a posy given unto him; which, because he carrieth away with him, and keepeth it as a memorial of his honourable entertainment, the Greeks' call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: this is Alcazar his conceit. Others place the Scene, if I may so speak, in a Green, where he that outrunneth the rest, receiveth a white stone: this is Aretus his guess. A third sort of Expositors run upon a pitched field, which he that won had his victory with his name entered into the Roman Fasti with a white stone: this is Sixtus Senensis his interpretation. But the most of our later Commentatours imagine, that Christ had an eye to the Roman Judicial proceed in their Courts, in which he that overcame his accuser, and had the better of the cause, was absolved by the Judges casting white stones into an urn or pitcher. Mos erat antiquis, niveis, atrisque lapillis His damnare reos, illis absolvere culpâ. But sith we have the Jewel, let us not much trouble ourselves about the casket: let us not contend about the shell, but rather taste the kernel. Obser. 2 To him, that is, to every one. As Dido at the building of Carthage offered like privileges to the Tyrians and Trojans, saying, a Virg. Aen. 4. Tros, Tyriusque mihi nullo discrimine agetur: so Christ in the building of the spiritual Jerusalem, which is his Church, putteth no difference between Jew and Gentile, but propoundeth salvation upon like conditions of repentance and faith unto all. At his incarnation he took not upon him the singular person of any man, but the common nature of all men, and accordingly offered himself a surety for all mankind, laying down a sufficient ransom for all, and inviting all by the hand of faith to take so much as may serve to free themselves, and satisfy for their debt. b Esay 55.1. Ho, every one that thirsteth, saith the Prophet, come ye to the waters; and he that hath no money: come ye, buy ye wine and milk without money, and without price. c John 7.37. If any man thirst, saith our Saviour, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. d Mat. 11.28. Come unto me all ye that labour and are heavy laden, and I will give you rest. e Apoc. 3.20. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him. In the law of Moses there is a great difference between the Jew and the Gentile; but in Christ there is none at all: we who were sometimes fare off, are made nigh by his blood. f Ephes' 2.14. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us. Through him we have an access by one Spirit unto the Father. ver. 18. Now therefore we are no more strangers and foreigners, ver. 19 but fellow Citizens with the Saints, and of the household of God: g Ephes. 3.6. Fellow heirs, and of the same body, and partakers of God his promise in Christ by the Gospel. Now as there is one shepherd, so but one sheepfold: and for this very cause Christ is called Lapis angularis, the corner stone; because the Gentiles and Jews, like two sides of a wall, join in him, and are built up to make a holy Temple unto the Lord, which is his visible Church. Neither are the Gentiles only admitted into the terrestrial Jerusalem and Church militant, but also into the celestial and Church triumphant. For so we read, that after there h Apoc 7.4.9. were sealed an hundreth and forty and four thousand of all the tribes of the children of Israel, Lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands. Before Christ came into the flesh, there was as it were a small wicket open in heaven for the Gentiles, at which some few entered one by one; as Jethro, and Job, and Melchizedeck, and the King of Nineveh, and the Queen of the South, and some other: but since the death, resurrection, and ascension of our Lord, we read of a i Apoc. 4.1. great door opened in heaven, at which great multitudes may enter together. Even from the beginning of Christ's coming into the flesh the Gentiles went in equipage with the Jews. For when the Angel preached the incarnation of Christ to the Jews, a new Star preached it to the heathen Sages, that all men might know, according to Simeon his prophecy, that k Luke 2.32. he was no less a light to lighten the Gentiles, than the glory of his people Israel. For this cause we may conceive it was, that he was borne in an Inn, not in a private house; and baptised in the river Jordan, not in a peculiar font; and suffered without the walls of the City, to make it manifest unto us, that the benefit of his incarnation, baptism, death and passion, is not impropriated to any sort of people, nor enclosed within the pale of Palestine, but like the beams of the Sun diffused through the whole world. Thus fare we all teach universal grace, that is, the grace and favour of God, offered unto all by the preaching of the Gospel; not the grace (they call sufficient) conferred upon all since Adam's fall. This secret belongeth unto God, to whom he will make this offer of grace effectual; but that which he hath revealed belongeth to us and our children, that l Tit. 2.11, 12, 13. The grace of God that bringeth salvation hath appeared unto all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world; looking for that blessed hope, and the glorious appearance of the great God, and our Saviour Jesus Christ. The m 2. Tim. 2.19 foundation of God remaineth firm, having this seal, God knoweth who are his, not we. We therefore who are dispensers of the mysteries of salvation, must be open handed unto all, and indifferently tender unto them the precious pearl which the rich Merchant man sold all that he had to buy. First, because it is Christ's express command that we should do so: Go, saith Christ, preach to all nations, baptising them in the name of the Father, Son, and Holy Ghost. Or as we find his words related by Saint Mark; n Mark 16.15. Go ye into all the world, and preach the Gospel to every creature. He that believeth, and is baptised shall be saved, but he that believeth not shall be damned. 2 Next, Because the Elect could not be called by us who cannot discern them from the reprobate, if we preached not the Gospel to all without exception. Howsoever therefore our preaching to the reprobate doth them little good, proving no better unto them than a savour of death unto death; yet our labour is not in vain in the Lord, because in every assembly we may piously hope there may be some if not many of the Elect, to whom the Word will prove a savour of life unto life. 3. Lastly, By thus propounding conditions of peace, and a desire of reconciliation on God's part through Christ unto all, the reprobate are debarred of that excuse which otherwise they might use, (viz.) that they would have embraced Christ if he had been offered unto them, and have walked in the light of the Gospel if it had shined upon them. Tully speaketh of a Panchrestum medicamentum, a remedy for all diseases; and Pliny of Panaches, a salve for every sore. Such a catholic medicine, such an universal salve is the death and passion of Christ, not only sufficient for all, but also sovereign and effectual unto all: but then this potion must be taken, this salve must be applied. Obser. 2 And so I fall upon my second note, that though the promises of the Gospel are general without exception; yet they are not absolute without condition. The hidden Manna, and the white stone, and the new name are promised to every one that is so qualified. The promises of the Gospel are general, that none should despair; but yet conditional, that none should presume. Eternal life by the ministry of the Gospel is offered unto all, but upon condition of faith: o John 3.16. God so loved the world, that he gave his only begotten Son: that whosoever believeth in him should not perish, but have life everlasting. Pardon and remission of sins is promised unto all, but upon condition of repentance and new obedience: p Ezek. 18.21.22 If the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him; in his righteousness that he hath done, he shall live. Rest is offered unto all, but upon condition of submission to Christ's yoke: q Mat. 11.29. Take my yoke upon you, and learn of me, for I am meek and lowly in heart: and you shall find rest unto your souls. Salvation is offered unto all, but upon condition of r Mat. 13.13. perseverance: he that shall endure to the end, the same shall be saved. An incorruptible crown is promised unto all, but upon condition of faithfulness: Be s Apoc. 2.10. thou faithful unto death, and I will give thee the crown of life. Fishermen in their draw-nets use both lead and cork; lead to pull down some part of it under water, cork to keep the other above. As Fishermen, so likewise the Fishers of men in the draw-net of the Gospel make use both of cork and lead; the general promises like cork bear us up (in hope) the conditions like lead keep us down (in fear.) These conditions cannot be performed without grace; therefore all must implore divine aid: yet grace performeth them not without the concurrence of our will. We must therefore exercise our natural faculties, we must seek the Kingdom of God, we must strive to enter in at the narrow gate, we must search for wisdom as for treasure, we must labour for the meat that perisheth not, we must stir up the graces of God in us, we must work out our salvation with fear and trembling. t Cic. lib. 2. de orat. Lepidus lying all along upon the grass, cried out, Utinam hoc esset laborare, O that this were to labour and get the mastery; so many stretching themselves upon their ivory beds, and living at ease in Zion, say within themselves, Utinam hoc esset militare, O that this were to go in warfare, and fight under the cross: but let them not deceive themselves, heaven is not got with a wish, nor paradise with a song, nor pardon with a sigh, nor victory with a breath, it will cost us many a blow and wound too before we overcome. Observe. 3 There can be no conquest without a fight, nor fight without an enemy: who are then our enemies? nay rather who are not? evil angels, men, the creatures, and ourselves: angels by suggestions, men by seduction and persecution, the creatures by presenting baits and provocations, and ourselves by carnal imaginations, lusts, and affections fight against the spirit of grace, and kingdom of Christ in us: Omnes necessarii, omnes adversarii. Against all these enemies of our peace with God we hang up a flag of defiance in our crisme, and lift up our ensign when we are crossed in the forehead, and proclaim a war under Christ's banner, (in our renouncing the Devil and all his works) which beginneth at the Font, and endeth at our Grave. Philip graced his war against the Phocenses, and our Ancestors their exploits against the Saracens for Palestine with the title of Bellum sacrum, the holy War: but neither of their expeditions and martial attempts so properly deserved that appellation, as this I am now to describe unto you. Those wars were for Religion in truth or pretence; but this war is Religion and true Christianity: and the weapons of this warfare are no other than holy duties and divine virtues, which by some are reduced to three: 1. Prayer, 2. Fasting, 3. Almsdeeds. For, say they, as our enemies are three, the Devil, the Flesh, & the World; so they tempt us to three vices especially, 1. Pride, 2. Luxury, 3. Avarice. Now our strongest weapon 1 Against pride, is humble prayer. 2 Against luxury, frequent fasting. 3 Against avarice, charitable alms. Howbeit, though these are the most usual, and, if I may so speak, portable arms of a Christian; yet there are in his armoury many more, and some more forcible than these, which St. u Ephes. 6.13, 14, 15, 16, 17, 18 Paul taketh out, and gilds over with these sacred attributes; the sword of the Spirit, the helmet of salvation, the shield of faith, the breastplate of righteousness, the girdle of truth, the shoes of preparation of the Gospel of peace. As this war is thus holy in respect of the weapons used in it, so much more in respect of the Prince that decreeth it, the Heralds that proclaim it, the field where it is fought, and the cause for which it is undertaken. The Prince who decreeth this war is the Holy One of Israel, the Heralds that proclaim it are the Ministers of the Gospel, the field where the battle is fought is the militant Church, the end for which it is undertaken is the advancement of Christ's kingdom of grace in us, and us in the kingdom of glory. The Roman Historians divide their wars into three kinds; 1 Externa, foreign. 2 Civilia, civil. 3 Servilia, servile. Foreign against other States. Civil against seditious Citizens. Servile against mutinous slaves. This our war partaketh of all these three kinds, and may be termed both a foreign, a civil, and a servile war. A foreign, in respect of Satan and his band. A civil, in respect of the world. A servile, in respect of the flesh and slavish lusts that war against the Spirit. In other wars some are exempted by their calling, as Priests; some by their sex, as women; some by their years, as old men and children; some by their indisposition of body or mind, as sick and impotent persons not able to bear arms: but in this war it is otherwise; none can challenge any privilege. Not Priests, for they blow the trumpet, and give the onset; not children, for as soon as they are borne they are enroled in the Captain's book, and are crosse-signed for this service in baptism: and it may be said of many of them as x Pet. Dam. serm. de sanct. Vict. Prius vicit quam vincere noscet. Damianus spoke of St. Victor the confessor, He conquered before he could know what it was to conquer: and St. Cyprian of martyred infants for Christ in his days, y Cyp. ep. 4. Aetes' necdum habilis ad pugnam idonea, extitit ad coronam. The age which was not yet fit for war was found worthy to receive a crown. Not women, for they fight daily the good fight of faith, and many of them are crowned in heaven with white and red garlands; white, consisting of lilies, in token of their chastity and innocent purity; red, consisting of roses, in testimony of their z Cyp. de ●a●. vi●g. ●ortior 〈◊〉 vi●is to●quen● u● i●ve●tutor. blood shed for the name of Christ. Not aged and infirm persons, for like Saint * 2 Cor 12 10. Paul, when they are weak than they are strong, nay when they are weakest then they are strongest; when they are weakest in body, they are strongest in spirit; when they lie on their deathbed, and are not able to stir hand nor foot, they grapple with the a 1 Pet. 5.8. roaring Lion (that runneth about seeking whom he may devour) and conquer him by their faith. In other wars though the fight last many hours, yet in the end either the night, or the weather, or the victory, or the flight on one side parteth the armies, and oftentimes necessity enforceth on both sides a truce for a time: but this war admitteth no intermission, abideth no peace or truce; all yielding is death, and treaties of peace mortal. In all other battles he that killeth conquereth, and he that is slain is conquered; but in this the persecuters who slay are b Cyp. d● laps. Se●●ciunt to●● to●quentibus fo●●tor●s, & pulsantes, & laments un●●las, puls●ta & l●mat● membra, vicerunt. conquered; and the Martyrs who are slain, and breath out their souls with a triumphant Io Paean in the flames of fire, are the conquerors. c Pareus in Apoc. Corporaliter victi sunt, spiritualitèr vicerunt, dum in verá Christi fide ad mortem us●; perstiterunt. Paraeus expoundeth this riddle, The servants of Christ who seal the truth with their blood, are in their bodies mastered, but in their souls undaunted, and much more unconquered; whilst notwithstanding all the tortures and torments which the malice of man or devil can put them to, they persist in the profession of the true faith unto death: For this is the d 1 Joh. 5.4. victory of the world, even our faith. In that famous battle at Leuctrum, where the Thebans got a signal victory, but their Captain Epaminondas his death's wound; Plutarch writeth of him that he demanded whether his buckler had been taken by the enemy, and when he understood that it was safe, and that they had not laid hands on it, he died most willingly and cheerfully. Such is the resolution of a valiant soldier of Christ Jesus, when he is wounded even unto death, he hath an eye to his shield of faith, and finding that out of the enemy's danger, his soul marcheth out of this world, singing Saint Paul's triumphant ditty; e 2 Tim. 4.7.8 I have finished my course, I have kept the faith: Henceforth is laid up for me a crown of righteousness. To clear the sum which I have been all this while in casting; Christian victory is a prerogative of the regenerate, purchased unto them by Christ's death and resurrection, whereby in all conflicts and temptations they hold out to the end, and in the end overcome on earth, and after triumph in heaven. First, it is a prerogative of the regenerate: for none but those that are f 1 Joh. 5.4. borne of God overcome the world. Secondly, this prerogative is purchased unto them by Christ, and therefore the Apostle ascribeth the glory of it to his grace: g 1 Cor. 15.57 Thanks be unto God who giveth us victory through Jesus Christ our Lord. Thirdly, this victory is not in one kind of fight, but in all, whether Satan, the world, or the Devil assault us; whether they lay at our understanding by sophistical arguments, or at our will by sinful persuasions, or at our senses by unlawful delights: whether our profession be oppugned by heresy, or our unity by schism, or our zeal by worldly policy, or our temperance by abundance, or our confidence in God by wants, or our constancy by persecution, or our watchfulness by carnal security, or our perseverance by continual batteries of temptations; in all we are more than conquerors through him that loved us. h Rom. 8.35.36.37. What, or who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (as it is written, For thy sake we are killed all the day long, we are accounted as sheep for the slaughter;) Nay in all these things we are more than conquerors, etc. Obser. 6 None can overcome who fighteth not valiantly; none can fight valiantly unless they be trained up in Martial affairs, and provided of good and fit armour both for offence and defence: this spiritual armour is got by instant and constant prayer, and reading and meditating on God's word; and we put it on by due application of what we read and hear; and we use it by the exercise of those divine virtues above mentioned, from whence the several pieces of our armour take their names. Moreover, that a man may conquer his enemy, three things are most requisite, 1 Exasperation. 2 Courage. 3 Constancy. Exasperation setteth him on, Courage giveth him strength, and Constancy holdeth out to the end. Exasperation is necessary, because anger (as Aristotle teacheth) is the goad or spur of fortitude: neither indeed can any man maintain a hot fight in cold blood. And this is the cause why we are so often put to the worst in our spiritual conflicts, because we fight like her in the Poet, Tanquam quae vincere nollet; we fight not in earnest against our corruptions, but either in show only, dallying, or faintly without any earnest desire of revenge. Saint i Aug. confess. l. 8. c. 7. In exordio adolescentiae petieram chastitatem sed timebam ne me nimis citò audiret, & citò sanaret à morbo concupiscentiae, quem malebam expleri quam extingui. Austin before his thorough conversion prayed against fleshly lusts, but (as he confesseth with great anguish & sorrow of heart for his insincerity) so aukwardly, & against his will, that secretly he desired that his lust should rather be accomplished than extinguished. As it was then with him, so it is with too many that take upon them the profession of Christians, and would think it foul scorn to be taken for other than true converts. When the voluptuous person offereth a formal prayer to God, to extinguish the impure flame of lust rising out of the cinders of original sin, Satan setteth before his fancy the picture of his beautiful Mistress; and as the Calor ambiens, or outward heat in a body disposed to putrefaction, draweth out the natural heat; so this impure heat of lust draweth out all the spiritual heat of devotion, and so his faint prayer against sin is turned into sin. In like manner while the covetous man prayeth against that base affection in his soul, which ever desireth that wherewith it is never k Aristophan. in Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sen. ep. 15. Si quid in his esset solidi, aliquando implerent, nunc haurientium sitim concitant. Horat. carm. l. 2. odd. 2. Crescit indulgens sibi dirus hydrops, nec sitim pellit, nisi causa morbi fugerit venis, & aquosus albocorpore languor. satisfied, Mammon representeth unto him the rising up of his heaps, and swelling of his bags by his use-money, whereby his heart is tickled, and so his prayer also turneth into sin. Thus all sinners that are not brought to a perfect hatred and detestation of their bosom sin, even whilst they pray against the forbidden fruit, hold it under their tongue, and their carnal delights suffocate their godly sorrow. Spiritual courage is most necessary, that is, confidence in God and in the power of his might. This confidence is the immediate effect of a lively faith, which S. John calleth l 1 Joh. 5 4. the victory of the world. When Christ bade Peter come to him walking on the sea, upon the rising of a storm Peter's faith began to fail, and no sooner his heart sank in his body, but his feet also sank in the water; even so when any storm of persecution ariseth for the word, when we see ourselves encompassed on every side with dangers and terrors, and our faith faileth, we presently sink in despair, if Christ stretch not out his hand presently to support us, and establish our heart in his promises. 3 Thirdly, constant perseverance is most needful; for though all virtues run in the race of a Christian life, yet perseverance alone obtaineth the garland. Suppose a ship to be fraught with rich merchandise, to have held a prosperous course all the way, and escaped both rocks and Pirates, yet if it be cast away in the haven, the owner is nothing the better for it, but loseth his goods, freight, and hope also. For this cause it is that in all the promises in these letters of the hidden Manna, the white Stone, the water of Life, the tree of Life, the crown of Life, etc. the only condition that is expressed is perseverance. To him that overcommeth I will give, etc. for without it faith is not faith, but a wavering opinion; hope is not hope, but a golden dream; zeal is not zeal, but a sudden heat; joy but a flash, love but a passion, temperance but a physic diet for a time, valour but a bravado, patience but weak armour notable to hold out. All therefore who expect to eat of the hidden Manna, and receive the white stone with the new name, must get unto themselves, and put on the whole armour of God, and be daily trained in Christ's school; and when they are called to join battle, out of an exasperated hatred against the enemies of their soul, with great confidence and courage fight against Satan and his temptations; the world and all the sinful allurements in it; the flesh and the noisome lusts thereof, strenuously, valiantly, and constantly, never putting off their armour till they put off their bodies, nor quitting the field till they enter into the celestial Canaan, whereof the terrestrial was a type; and what title the Jews had to the one, we have to the other, not by purchase, but by promise: yet as the recovery of that Land cost the Jews, so the recovery of this costeth the Saints of God much sweat, and blood too sometimes; but neither that sweat nor that blood is the price of the Land of Promise, but the m Joh. 7.29. blood of the immaculate Lamb of God that taketh away the sins of the world. In which regard the Prophet n Hos. 10.12. Hosea, having exhorted the people to sow in righteousness, varieth the phrase, and saith not ye shall reap in righteousness, but, ye shall reap in mercy. Why not reap in righteousness as well as sow in righteousness? because man's righteousness is not answerable to Gods, and therefore he must plead for his reward at the throne of mercy, not at the bar of justice. For though the wages of sin is death, yet eternal life is the gift of God by Jesus Christ: to whom be ascribed, etc. THE HIDDEN MANNA. THE XXVI. SERMON. APOC. 2.17. I will give to eat of the hidden Manna. Right Honourable, Right Worshipful, etc. IN the Old Testament we hear, Sic ait Jehovah, So saith the Lord, God the Father; in the Gospel, Thus spoke Jesus; but in this book for the most part, Thus writeth the Spirit; as in this verse. Wherein you are to observe, 1 Literam Spiritus, The letter of the Spirit. 2 Spiritum Literae, The Spirit of the letter. Or, to use rather the Allegory in the text, fix the eye of your coonsideration upon 1 The golden Pot, the elegant and figurative expression. 2 The hidden Manna, the abstruse and spiritual meaning. To him that overcommeth. He who biddeth us stand upon the highest stair, consequently commandeth us to run up all the rest; so he that would have us to overcome, implicitly comandeth us, 1. To have our names enroled in our Captain's book: 2. To be trained in military exercise: 3 To follow our General into the field: 4. To endure hardness, and enure ourselves to difficult labour: 5. When battle is joined to stand to our tackle, and acquit ourselves like men; never giving over till we have, 1. repelled, next chased, lastly discomfited and utterly destroyed our ghostly enemies: and when we are in the hottest brunt, and most dreadful conflict of all, by faith to look upon Christ holding out a crown from heaven unto us; and after we have overcome in some great temptation, and seem to be at rest, to look upon the label of this crown, and there we shall find it written, Vincenti dabo, To him that overcommeth indefinitely, not in one, but in all assaults of temptation; not in one, but in all spiritual conflicts, till he have overcome the last enemy, which is death. There are many, too many, in the militant Church, who drink wine in bowls, and sing to the pipe and viol, and never listen to Christ's alarm: others there are who hearing the alarm, desire to be entertained in his service, and give their names unto him, but are not like Timothy trained up in Martial discipline: a third sort like of training well where there is little danger, but when they are to put themselves into the field, like the children of Ephraim, turn back in the day of battle: lastly, many like the ancient Gauls, begin furiously, but end cowardly; in the first assault they are more than men, in the second less than women. None of these shall taste of the hidden Manna, nor handle the white stone, nor read the new name, but they who by a timely resolution give their names to Christ, by private mortification, fasting, watching, and prayer, are trained for this service, by faith grapple with their ghostly enemies, and by constancy hold out to the end. For as Hannibal spoke sometime to his soldiers, Qui hostem vicerit mihi erit Carthaginensis, he that conquereth his enemy, what country man soever he be, he shall be unto me a Carthaginian, that is, I will hold him for such, and give him the privilege of such an one: so Christ speaketh here to all that serve in his wars, He that overcommeth his enemy, of what country or nation soever he be, I will make him free of the celestial Jerusalem, I will naturalise him in my kingdom in heaven. In other kingdoms there are several orders of a Discourse, & l. origin. des ordores milit. p. 49. Knights, as of Malta, of the Garter, of the Golden Fleece, of Saint John of Jerusalem, of Saint Saviour, of Saint James, of the holy Ghost, and divers others: but in the kingdom of Christ we find but one only sort, viz. the order of Saint Vincents'. In all other order some have been found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, white-livered soldiers, or carpet-Knights, that either never drew sword, nor saw battle, or basely fled from their colours: but of this order never any either fled from his colours, or returned from battle without the spoils of his ghostly enemies. He therefore that will be of this order must be of good strength and courage, well armed continually, exercised in Martial discipline, vigilant to take all advantages, enured to endure all hardness: to strength he must add skill, to skill valour, to valour industry, to industry patience, to patience constancy, and to all, humility; not to challenge the rewards here proposed as due to his service, but only by virtue of the promise of him who here saith, To him that overcommeth I will give. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will render or repay: for it is not so in this war as in others, wherein the soldier who carrieth himself valiantly in war, and ventureth his life for his Prince and country, may challenge his pay of desert; because we bear not our own armour, nor fight by our own strength, nor conquer by our own valour, nor have any colour for our service on earth to pretend to a crown in heaven. In which regard though we may expect, yet not challenge; look for, yet not sue for; desire, yet not require as due the reward here promised. b Luk. 12.32. Fear not little flock, saith our Saviour, for it is your father's pleasure to give you a kingdom; it is not his bargain to sell you it. Albeit the wages of sin is death, and there we may plead merit: yet the Apostle teacheth us that eternal life is the gift of God. Upon which words Saint c L. de great. & lib. arbit. c. 9 Cum posset dicere, & recte dicere stipendium justitiae vita aeterna, maluit dicere gratia autem vita aeterna, ut hinc intelligeremus non pro meritis nostris Deum nos ad aeternam vitam, sed pro sua miseratione vocare, unde dicitur in psalmo, coronat te in miseratione. Austin's observation is very remarkable; Whereas the Apostle might have continued his Metaphor, and said, the wages of righteousness is eternal life, because eternal life is the reward of righteousness, as death is of sin, yet he purposely put the word gift in stead of wages, that we might learn this most wholesome lesson, that God hath predestinated and called us to eternal life, not for our merits, but of his mercy, according to those words of the Psalmist, He crowneth thee in compassion. If there be any merit, in S. Bernard's judgement, it is in denying all merit; Sufficit ad meritum scire quod non sufficiant merita. And verily had the Church of Rome all faith, as her proselytes suppose that she hath all the good works, yet her standing upon terms with God, & pleading merit, would mar all her merit, and justly fasten upon her the ill name of Meretrix Babylonica, the whore of Babylon. For Meretrix, saith Calepine, à merendo sic dicta est, hath her name from meriting. When we have done all that we can, d Luk. 17.10. Christ teacheth us to say, we are unprofitable servants, we have done but that which was our duty to do. Nay, have we done so much as we ought to do? Venerable Bede, to check our pride who are apt to take upon us for the least good work we do, telleth us no; quod debuimus facere, non fecimus; we have not done what was our duty to do: and if the best of us have not done what was our duty to do, we merit nothing at our Master's hands but many stripes. Yet the Church of Rome blusheth not to define it as a doctrine of faith in her conventicle at Trent, that our e Concil. Trid. sess. 6. Can. 32. Si quis dixerit hominis justificati bona opera ita esse dona Dei, ut non sint etiam bona ipsius justificati merita, aut non vere merere augmentum gratiae & vitam aeternam, anathema sit. good works do truly merit eternal life. In which assertion, as Tertullian spoke of venomous flowers, quot colores tot dolores, so many colours so many dolours or mischiefs to man; so we may of the terms of this proposition, quot verba tot haereses, so many words so many heresies: for First, it is faith which entitleth us to heaven, not works, by grace we are saved f Ephes. 2.8.9. through faith, and that not of ourselves: it is the gift of God: not of works, lest any man should boast. Fides impetrat quod lex imperat, Faith obtaineth that which the Law commandeth. Secondly, if works had any share in our justification, yet we could not merit by them, because as they are ours they are not good, as they are good they are not ours but Gods, g Phil. 2.13. who worketh in us both the will and the deed: it is God which worketh in you both to will and to do of his good pleasure: for h 2 Cor. 3.5. we are not sufficient of ourselves to think any thing, as of ourselves, but our sufficiency is of God. Whence St. i de lib. arbit. c. 7. Si bona sunt, Dei dona sunt; si Dei dona sunt, non coronat Deus tanquam merita tua, sed tanquam dona sua. Austin strongly inferreth against all plea of man's merit, If thy works are good they are Gods gifts, if they are evil God crowneth them not; if therefore God crowneth thy works, he crownes them not as thy merits, but as his own gifts. Thirdly, the works that may challenge a reward as due unto them in strict justice must be exactly and perfectly good, but such are not ours. k 1 Joh. 1.8. For if we say that we have no sin, or that our best works are not some way tainted, we deceive ourselves, and there is no truth in us. Woe (saith St. l Confess. l. 13. Vae hominum vitae laudabili, si remota misericordia discutias eam. Austin) to the commendable life of men, if thou examine it in rigour without mercy. In which passionate strain he seemeth to take the note from m Psal. 130.3. David: If thou Lord shouldest mark iniquities, O Lord who should stand? and he from n Job 9.2.3. Job; How should man be just before God? if he contend with him he cannot answer one of a thousand. Fourthly, were our works free from all aspersion of impurity and suspicion of hypocrisy, yet could they not merit at God's hands any thing, to whom we own all that we can or are, Dei omne est quod possumus, quod sumus. The greatest Champion of merit Vasques the Jesuit, here yields the bucklers, because we can give nothing to God which he may not exact of us by the right of his dominion: we cannot merit any thing at his hand by way of justice. For o Vasques in Thom. disput. Non meremur in via justitiae, quia pro eo quod alteri redditranquam debitum, nihil accipere quis debet: & ideo servi in●tiles dici possumus, quod nihil quasi sponte Deo demus, sed demus ea quae in re dominii ex praecepto exigere possit. no man can demand any thing as his due for merely discharging his debt, no not so much as thankes. Luke 17.9. Doth he thank that servant because he did the things that were commanded him? I trow not. Fiftly, might our works taken at the best, merit something at God's hands, yet not eternal life. For there is no proportion between our finite works and such an infinite reward: p Aug. in Psal. 36. Quid appendis cum infinito quantumcunque finitum? no finite thing, be it never so great, can q Ber. serm. in annunciat. Quid sunt merita ad tantam gloriam? weigh down that which is infinite. That our works may bear scale in the Sanctuary, and poise the reward, five grains must be added to them: 1 Propriety. 2 Liberty. 3 Utility. 4 Perfection. 5 Proportion. First, propriety: we can merit by nothing that is not our own work, no more than we can oblige a man to us by repaying him his own coin. Certainly that which is not our work is not our merit. Secondly, liberty: we can challenge nothing by way of merit for a work, which we are engaged by duty to perform, no more than oblige a man to us for discharging a bond, which we were bound under a great penalty by a precise day to satisfy. Thirdly, utility or profit: if that we do to another no way advantage him, if he be no whit the better by it, what colour have we to exact, or reason to expect a reward from him for such a work? Fourthly, perfection: unless a work be done sufficiently, the labourer cannot in justice demand his hire, nor the workman require his price. Fiftly, proportion: no labour or work can merit more than in true estimation it is worth: the labourer deserveth his hire, such a hire as is correspondent to his pains, but no other. He that labours but a day, deserveth not two days, much less a week, or a month's hire. If the plea of merit is overthrown by the defect of any one of these conditions, how much more by the defect of all? 1. If we have no interest in the work, be it never so meritorious in itself, we cannot merit by it, because it is not ours. 2. Let it be ours, and meritorious in another that were not bound to perform it, yet weee cannot merit by it if we are any way obliged in duty to perform it, because it is not free. 3. Let the work be free, yet if what we do no way redound to his benefit from whom we expect a reward, we cannot justly demand any recompense from him, because our work is not profitable to him. 4. Let the work be profitable, yet if it be not done as it should be in every circumstance, we cannot sue for the price agreed upon, because the work is not perfect. 5. Let the work be perfect and exact, yet we can exact no more for it than the skill, or the pains together with the materials deserve. Press we each of these circumstances, and much more if we press them all together, they will yield the doctrine of Saint r Basil. in psal. 114. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil upon the 114. Psalm: There remains a rest eternal for them who here strive lawfully, not according to the merit of works, but according to the grace of our most bountiful God. Let us once more squeeze them. First, a meritorious act must be our own, if we have any expectance for it; these we call ours are not so: By the grace of God, saith the Apostle, I am that I am: and his grace in me was not in vain: But I laboured more than they all, yet not I, but the s 1 Cor. 15.10. grace of God which was with me. And this the Propht t Esay 26.12. Esay professeth in his prayer to God; Lord thou wilt ordain peace for us: for thou also hast wrought all our works in us. If these texts are not clear enough, the Apostles question is able to nonplus all the Pelagians in the world: u 1 Cor. 4.7. Who maketh thee to differ from another? and what hast thou that thou hast not received? There is no good work which is not comprised within the will or the deed, and both, as we heard before, are the work of grace in us. Upon this firm ground Saint * In psal. 102. Si de tuo retribuis peccatum retribuis, omnia enim quae habes ab illo habes; tuum solum peccatum habes. Enchirid. ad Laur. c. 302. Ideo dictum intelligitur, non est volentis, neque currentis, sed miserentis Dei, ut totum Deo detur, qui hominis voluntatem bonam & praeparat ad juvandam, & adjuvat praeparatam. Austin buildeth a strong fort for grace against man's merit: If thou renderest any thing to God of thine own, thou renderest sin; for all the good thou hast, thou hast received from God: thou hast nothing which thou mayst call thine own but sin: And elsewhere when the Apostle saith, It is not of him that willeth, nor of him that runneth, but of God that hath mercy; we are thus to understand him, That we ought to ascribe the whole unto God, who both prepareth the will of man to be helped, and helpeth it being prepared. Secondly, a meritorious act must be free, in our power, and at our choice to do or leave undone; our works are not so: for when x Luk. 17.10. we have done all that we can, we are commanded to say we are unprofitable servants, we have done that which it was our duty do. This wedge Marcus the y Tract. de iis qui putant ex operibus justificari. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hermit driveth in forcibly: The Lord, saith he, willing to show that all the commandments are of duty to be performed, and that the adoption of children is freely given to man by his blood, saith, when ye have done all things that are commanded you, say, we are unprofitable servants, etc. therefore the kingdom of heaven is not the hire of works, but a gift of the Lord prepared for his faithful servants. Thirdly, a meritorious work must be of use, and some way beneficial to him of whom a reward in strict justice is demanded; ours are not so: for z Psal. 16.2. our goodness extendeth not unto God, he is fare above it. This nail Saint a L 10. de civ. Dei, c 5. Totum hoc quod recte colitur, Deus credendum est homini prodesse, non Deo, neque enim fonti se quisquam dixerit profuisse quod biberit. Austin excellently fasteneth: If we serve and worship God as we ought, the whole benefit thereof accrueth to ourselves, and not unto God: for no man will say that the fountain gaineth any thing by our drinking of it, etc. Fourthly, a meritorious act must be complete, perfect, and without exception; ours are not so: for b Vide Plat. in dial. Euthyph. b Rom. 8.26. we cannot pray as we ought, and our very best actions are so stained, that the Prophet Esay calleth them no better than c Esay 64.6. But we are all as an unclean thing, and all our righteousness is as filthy rags. filthy rags or menstruous clouts. This arrow Saint d Moral. in Job. l. 5. c. 7. Ipsa justitia nostra, si ad examen justitiae divinae deducatur, injustitia est; & sordet in districtione judicis quod in aestimatione fulget operantis. Gregory drives to the head: Our very righteousness, if it be scanned by the rule of divine justice, will prove injustice; and that will appear foul and sordid in the strict scanning of the Judge, which shineth and seemeth most beautiful in the eye of the worker. Fiftly, a meritorious work must hold some good correspondency and equivalence with the reward; ours do not so: for if we might offer to put any work in the balance, certainly our sufferings for Christ's sake; but these are too light, yea so fare too light, e Rom. 8.18. that they are not worthy to be compared with the glory which shall be revealed in us. Upon this anvil Saint f In ep. ad Col. Hom. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem in psal. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostome formeth a steel weapon; No man showeth such a conversation of life that he may be worthy of the kingdom, but this is wholly of the gift of God; and although we should do innumerable good● deeds, it is of God's pity and mercy that we are heard; although we should come to the very top of virtue, it is of mercy that we are saved: And g Ansel. de mensurat. crucis. Si homo mille annis serviret Deo ferventissimè, non mereretur ex condigno dimidium diei esse in coelo. Anselme steepeth it in oil; If a man should serve God most devoutly a thousand years, he should not deserve to be half a day in heaven. What have our adversaries to say to these things? what doth the learned Cardinal, whose name breathes * Bella, Arma, Minae. Wars, Arms, and Threats? here he turns Penelope, texit telam & retexit, he does and undoes, he sews and ravels: after many large books written for merit, in the end Quae dederat repetit, funemque reducit; he dasheth all with his pen at once, saying, Tutissimum est, it is the safest way to place all our confidence only in God's mercy, that is, to renounce all merit. Now in a case so nearly concerning our eternal happiness or misery, he that will not take the safest course, needs not to be confuted, but either to be pitied for his folly, or cured of his frenzy. To conclude this point of difference; the conclusion of all things is near at hand: well may men argue with men here below the matter of merit, but, as St. h Ep 29. Cum rex justus sederet in throno suo, quis gloriabitur se mundum habere cor? quae igitur spes veniae, nisi misericordia superexultet justitiam? Austin feelingly speaketh of this point, When the righteous judge (from whose face heaven and earth fled away) shall sit upon his throne; who will then dare say my heart is clean? nay what hope for any man to be saved, if mercy at that day get not the upper hand of justice? I need plead no more for this (Dabo) in my text; if it plead not for us at that day, we shall never eat of the Manna promised, but it shall be for ever hidden from us. I will give To eat. The sight of Manna, which the Psalmist calleth Angel's food, especially of the hidden Manna, which by God's appointment was reserved in a golden pot, had been a singular favour; but the taste thereof is a fare greater. The contemplation of celestial objects is delightful, but the fruition of them much more. Even of earthly beauties the sight is not so great contentment as the enjoying, neither is any man so affected with delight at the view of a rich cabinet of jewels, as at the receiving any one of them for his own. Now so it is in celestial treasures & delights; through God's bounty & abundant goodness unto us we own what we see, & we taste what we touch, and we feel what we believed, and we possess what we have heard, and our heart entereth into those joys in heaven, which never entered into the heart of man on earth. In which respect the Psalmist breaketh out into that passionate invitation; i Psal. 34.8. O taste and see how gracious the Lord is: and S. Paul into that fervent prayer; k Phil. 1.9. And this I pray, that your love may abound yet more and more in knowledge and in all sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and Saint l Confess. l. 6. c. 10. Te lucem, vocem, cibum, & amplexum interioris hominis mei, etc. ubi fulget animae quod non capit locus, & ubi sonat quod non rapit tempus, & ubi olet quod non spargit flatus, & ubi sapit quod non minuit edacitas, & ubi haeret quod non divellit satietas. Austin in that heavenly meditation; O let me enjoy thee, the light, the sound, the food, the love and embracement of my inward man; thou art light to the eye, music to the ear, sweet meats to the taste, and most delightful embracings to the touch of my soul: in thee that shineth to my soul which no place comprehendeth; and that soundeth which no time measureth, or snatcheth away; and that smelleth which no blast dissipateth; and that relisheth which no feeding upon diminisheth; and that adhereth which no satiety can pluck away. When therefore the ancients define celestial happiness to be the beatifical vision of God, grounding themselves especially upon these texts of scripture: m Mat. 5.8. Psal. 27.8. Blessed are the pure in heart, for they shall see God, and seek his face evermore. My heart said unto thee, thy face Lord will I seek; and, n Psal. 17.15. I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness. And, o 1 Cor. 13.12 Now we see through a glass, darkly, but then face to face; we are to understand these speeches by a figure called Synecdoche, wherein a part is put for the whole: for certainly there is a heaven in the will and in the affections, as well as in the understanding. God hath enriched the soul with many faculties, and in all of them hath kindled manifold desires; the heat whereof, though it may be allayed for a time with the delights and comforts which this life affordeth, yet it can never be quenched but by himself who made the hearth, and kindled these fires in it. As the contemplation of God is the understandings happiness, so the adhering to him is the wills; the recounting of his blessings, the memories; the embracing him, the affections; and generally the fruition of him in all parts and faculties, the felicity of the whole man. To apply this observation to the words in my text: When the dispensers of the mysteries of salvation open the scriptures, they set before us heavenly treasure, they point unto, and show us the golden pots of Manna: but when by the hand of faith we receive Gods promises, and are enriched by the graces of the spirit, than we own the pearls of the Gospel. To hear one who hath the tongue of the learned discourse of the work of grace, enlightening the mind, regenerating the heart, rectifying the will, moderating the desires, quieting the affections, and filling the soul with unspeakable joy, is a great delight to us; yet nothing to that we take when we feel grace working upon our souls, and producing all these divine effects within us. When we read in holy Scriptures what are the privileges of the sons of God, we see the hidden Manna; but when the p Rom. 8.16.17. Spirit testifieth to our spirit that we are the sons of God; and if sons than heirs, heirs of God, and joint heirs with Christ: then we eat The hidden Manna. Some take the hidden Manna in my text for the mysteries of the Gospel, others for the secret virtues of the Sacraments. q Primasius in Apoc. Christus factus est homo, ut panem Angelorum comederet homo. Primasius for Christ himself, who, as he saith, was made man that man might eat Manna the food of Angels: Pererius for incomparable sweetness in the contemplation of heavenly things: Cornelius à Lapide for spiritual comforts after temptations: all in general speak to good purpose. But if you demand of me in particular, what is this hidden Manna; I must answer as Cato did when one asked him what he carried so fast locked up in a chest: It is locked up (saith he) that thou shouldest not look into it nor know. I cannot tell you what it is, because it is hidden: only this is open and manifest in the Scriptures, that in the Word, the Sacraments, Prayer and Meditation, the Elect of God find hidden Manna, that spiritual sweetness which may be compared unto, or rather preferred before the relish of Manna to the corporal taste. And what St. Cyprian speaketh of the work of grace in our conversion, Sentitur priusquam dicitur, it is felt before it can be uttered, may be applied to this hidden Manna, gustatur priusquam dicitur, no tongue can speak of it worthily that hath not tasted it: as r Psal. 119.103 How sweet are thy words unto my taste 〈◊〉 they are sweeter than honey to my mouth. David did, who preferreth it before the honey and the honeycomb. And St. s Aug. confess. l. 9 c. 1. O quam suave mihi repentè fuit carere mundi suavitatibus & quas amittere metus fuit am dimittere gaudium crat: tu enim pro●●s intra●as omni voluptate dulcior. Austin, O what pleasure took I in abandoning all worldly pleasure! for thou, O Lord, enteredst into me for them sweeter than any pleasure. And St. Jerome, who calleth God to witness that sometimes he found heaven upon earth, and in his spiritual elevations and raptures thought that he communed with quieres of Angels. And St. t St. Eph. Domine recede à me parumper, quia vasis infirmitas ferre non potest. Ephraim, who was so over-filled with joy in the Holy Ghost that he made a strange prayer; O Lord for a little while departed from me, and restrain the influence of spiritual joy, lest the vessel break. And St. u Mihi hae pruna rosae videntur. Citat Cornelius à lap Comment. Tiburtius, whose inward joys and spiritual raptures so drowned his bodily tortures, that when he trod upon live coals he cried out, saying, These live coals seem to me no other than red roses. The scholars of Pythagoras believed that the celestial bodies by their regular motions caused an harmonical sound, and made admirable music, though neither he nor any other ever heard it: and shall not we believe that there is hidden Manna, though we never tasted it, if not upon the report of these Saints who spoke of their own sense and experience, yet upon the credit of him who both promiseth to give this hidden Manna, and is it himself? x John 6.51. I am the living bread which came down from heaven. Christ and his word retain not only the name of Manna, but the chief qualities and properties thereof. First, Manna reigned from the skies; Christ and his word came from heaven. Secondly, Manna had a most sweet yet a new and strange taste, so hath the word; it is sweeter than honey to the spiritual taste, though the carnal man like better of the flesh pots of Egypt than of it. Thirdly, Manna relished according to the stomaches of them that ate it, and answered all appetites: so the word of God is milk to children, and strong meat to men. Fourthly, Manna erat cibus reficiens & nunquam deficiens, the children of Israel fed on Manna in the wilderness till they entered into the earthly Canaan: in like manner the Word and Sacraments are our spiritual food till we arrive at the celestial Canaan. Fiftly, Manna was eaten by itself without any other meat or sauce added to it: the word of God must not be mingled with human traditions and inventions. They who go about to sweeten it with such spices mar the taste of it, and may more justly be taxed than that King of Persia was by Antalcidas, who by pouring ointment upon a garland of roses corrupted the natural smell and fragrancy thereof by the adulterers sophistication of art. Sixtly, some portion of the Manna was laid up in the Ark, and kept in a golden pot for aftertimes; and part of the mysteries of holy Scripture are reserved for us till we come to heaven: and in regard of such truths as are not ordinarily revealed in this life, some conceive the word to be here termed Hidden Manna. Howbeit, we need not restrain the words to those abstruse mysteries, the declaration whereof shall be a part of our celestial happiness: for the whole doctrine of the Gospel may in a true sense be called hidden Manna, because it containeth in it Sapientiam Dei in mysterio, the wisdom of God x 1 Cor. 2.7. hidden in a mystery. For albeit the sound of the word is gone into all the world, yet the harmony in it is not observed by all. The chapters and verses of the Scripture are generally known, but not all the contents. He that saw the outside of Solomon's tents could not guess at the royalty of that Prince: but he that entered in, and took a particular view and inventory of his precious furniture, rich hangings, massy plate, full coffers, orient jewels, and glittering apparel, might make a good estimate thereof. A blind man from his birth, though he may hear of the Sun, and discourse of his golden rays from the mouth of others, yet can he not possibly conceive what delight the seeing eye taketh in beholding that glorious brooch of heaven, and Prince of the stars. When we hear the last will of a rich man read unto us, which we believe little concerneth us, though it be never so well penned or copied out, it little affecteth us: but if we have certain notice that by it some great legacy in lands or money is bequeathed unto us, than we harken to it with thirsty ears, and as curiously observe every line and syllable therein as Jewellers do every carrat in a Diamond. Such is the difference between the carnal and the spiritual man's apprehension and affection in the reading and hearing of the written word: the letters and points are not hidden to any that can read, but the treasures of wisdom and knowledge laid up in it, the power and efficacy of it, the price and value of it is hidden to all those y Acts 16.14. whose heart God openeth not as he did the heart of Lydia. And if the Manna of the word be thus hidden, how much more the Manna of the Spirit, I mean the inward comforts and joys of the z 1 Pet. 3.4. bidden man of the heart? a Plutarch. de tranquil. animae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diogenes the Philosopher bid every day holy in a good man's calendar: turn Diogenes his good man into a regenerate Christian, and his Philosophy will prove good Divinity. For to a sanctified soul every day is holy, on which he keepeth a great feast, the b Pro. 15.15. feast of a good conscience; at which the principal service is the hidden Manna in my text. In the fields of c Solinus polyhist. Campus Ennensis semper in floribus est & omni vernus die. Enna in Sicily there is a continual spring, and flowers all the year: so are there in the mind of a faithful Christian, it is spring there all the year: and though he hath not always the sense and smelling, because sometimes his spiritual nostrils are stuffed with earthly cares and worldly comforts, yet he hath always within him the sent of the flowers of Paradise. I grant there is a time to rejoice, and a time also to weep: and I acknowledge that the devoutest man upon earth, who is most ravished with divine contemplation, yet doth not always actually rejoice, that is, apprehend or express his joy: yet as St. d Pros. de vit. contemplate. l. 1. Non potest defraudari delectationibus cui Christus est gaudium, quia bono delectatur aeterno. Prosper sound argueth, He can never be without joy and comfort, whose joy is Christ, because the fuel of this sacred flame is eternal. Though the earth be sometimes, as now it is beyond the seas, full of darkness and cruel habitations, yet there is still e Psal. 97.11. Light is sown for the righteous, & gladness for the upright in heart. light in Goshen, in the conscience of a righteous man. Light is as it were the joy of the sky, and joy is the light of the mind: now as lights, so joys are of two sorts: 1 Purer and finer: 2 Impurer and grosser. The purer lights burn clearer, last longer, and leave a sweeter savour behind them: the grosser and impurer burn dimly, spend fast, running into gutters, and go out with an ill favour. You may observe the like difference between carnal and spiritual joys; carnal delights that are fed with impure matter, such as are the lusts of the flesh, and the lusts of the eye, 1. Burn dimly, they yield no clear light of comfort to the mind, they are mixed joys, and insincere; Medio de fonte leporum surgit amarum aliquid. 2. They spend fast, and are quickly over. Seneca rightly observeth, f Voluptas cum accenditur extinguitur. Ita quibus delectatur vulgus, tennem habent ac perfusoriam voluptatem, & quodeunque invectitium gaudium est, fundamento caret. Sen. ep. 23. In praecipiti est voluptas, ad dolorem vergit, nisi modum teneat. That pleasure is quenched in the kindling of it, much like dry thorns under a pot, which make a blaze, & suddenly are turned into ashes. In which regard the Romans set up the image of Angerona the goddess of anguish and sorrow, in the Temple of Volupia, the Goddess of pleasure, to show that pain treadeth upon the heel of pleasure, and anguish of mirth. 3. They go out with a stink; they leave behind them amara & foeda vestigia, as Saint Bernard speaketh, a bitter fume, and noisome stench in our consciences, and a foul print upon our name. But spiritual joys on the contrary, 1. Burn clearly, send forth a bright flame; for these joys are sincere, exceeding unspeakable and glorious. 2. They last long; for they are, as Saint Austin calleth them, * Sen. ep. 23. Hoc ad quod te conor perducere, solidum est, & quod plus pateat introrsus, etc. fortes delitiae, & solida gaudia, during delights, and solid joys. 3. They leave a sweet savour behind them; a good report in the world, and a sweet contentment in the soul. For they are solomon's g Pro. 16.24. Dulcedo animae, david's h Psal. 45.7. Oleum laetitiae, Saint Paul's i 2 Cor. 2.16. Odour suavitatis, and S. John's Manna reconditum, sweet to the soul, and health to the bones, the oil of gladness, the savour of life, the hidden Manna: O felix & paucis nota voluptas! The world is all set upon a merry pin, though God knows there is little cause; we are all for pleasure, but it is a pain to a righteous soul to think what pleasure, it is grief to name what joy. In Pontus there is a flower called Rodo-dendrum, of which the honey that is made is rank poison; such is the sensual delight that is taken in the use, or rather the abuse of worldly pleasures; it distempereth the taste, and poisoneth the soul. Not to forsake the Metaphor in my text; all inordinate pleasures, immoderate joys, and impure delights are like the Manna that was gathered on the Sabbath day, which corrupted suddenly, and became full of worms: but pure and spiritual joys are like that Manna, which Moses by God's appointment laid up in a golden pot, which corrupted not, but preserved itself from putrefaction, and the gold also from rust; the lid or cover of which pot I will endeavour to open a little wider, that you may have yet a fuller sight and quicker taste of the hidden Manna. There are three kinds of the hidden Manna: 1 Of the Word: 2 Of the Sacrament: 3 Of the Spirit. 1 The Manna of the Word is that delight which is taken by the hearers in the opening the mysteries of holy Scripture, and applying the sweet comforts of the Gospel to the conscience: and this k Ep. ad Hier. Damasus conceived to be the greatest happiness in the world. 2. The Manna of the Sacrament is that comfort which the worthy receivers feel in themselves, after the sanctified use of the elements, by growth in grace, and increase of spiritual strength: and of this Saint l Ep. l. 2. Cyprian was as it were in travel, till he was delivered of it in his Epistle to Cornelius. 3. The Manna of the Spirit is that unspeakable joy, wherewith the heart is filled, and even leapeth and danceth within us, when we hear the Spirit testifying unto our spirits that we are the sons of God. Precious metals are digged out of the bowels of the earth, and pearls are found in the bottom of the sea; and truly seldom shall we fall upon this treasure of spiritual joy, and pearl of the Gospel, but in the depth of godly sorrow, and bottom and lowest point of our humiliation before God. 1. The first taste we have of the hidden Manna of the Spirit, is in the beginning of our conversion, and nonage of our spiritual life; when after unutterable remorse, sorrow, and fear, arising from the apprehension of the corruption, and guilt of our natural estate, and a dreadful expectation of wrath laid up for us against the day of wrath, and everlasting weeping, howling, and gnashing of teeth with the damned in hell; we on the sudden see a glimpse of God's countenance shining on us, and by faith, though yet weak, hope for a perfect reconciliation to him. 2. A second taste we have, when we sensibly perceive the Spirit of grace working upon our heart, thawing it, as it were, and melting it into godly sorrow, and after enflaming it with an everlasting love of him, who by his infinite torments and unconceivable sorrows, hath purchased unto us eternal joys. 3. A third taste we have of it, when after a long fight with our natural corruptions, we meet with the Devil's Lieutenant, the sin that reigneth in us, which the Scripture calleth the plague of the heart; that vice to which either the temper of our body, or our age, or condition of life inclineth us unto; our bosom abomination, to which for a long time we have enthralled ourselves, and having perfectly discovered it by employing the whole armour of God against it, in the end we get the victory of it. 4. A fourth taste we have after some heavy cross, or long sickness, when God delivereth us above hope, and sanctifieth our affliction unto us, and by his Spirit calleth to our remembrance all his goodness to us from our childhood, and anointeth our eyes with eyesalve, that we may see the manifold fruits of the cross, and find in ourselves with David, that it was good for us thus to be afflicted. 5. A fift taste we have at some extafie in our life, or a trance at our death, when we are rapt up, as it were, into the third heaven with St. Paul, and see those things that eye never saw, and hear words that cannot be uttered. Thus have I opened unto you five springs of the waters of comfort; in which after you have stripped yourselves of worldly cares, and earthly delights, you may bathe your souls: in the bottom whereof you may see the white stone, which Christ promiseth to him that overcommeth, saying, To him that overcommeth I will give to eat of the hidden Manna: To whom, etc. THE WHITE STONE. THE XXVII. SERMON. APOC. 2.17. And I will give him a white stone. Right Honourable, Right Worshipful, etc. IT was the manner of the Thracians to reckon up all the happy days of their life, and mark them in a book or table with a white stone: whereunto the Poet alluding saith, a Pers. satire. Hunc Macrine diem numera meliore lapillo. May it please God by his Spirit to imprint those mysteries in your hearts, which are engraven upon this stone, I doubt not but this day, in which I am to describe unto you the nature of it, will prove so happy, that it shall deserve to be scored up with the like stone. For this white stone is a certain token and pledge of present remission of sins, and future admission into Christ's kingdom. Whereof through divine assistance, by your wont patience, I will speak at large; after I have refreshed the characters in your memory of my former observations upon this Scripture, which setteth before all that overcome in the threefold christian war, 1 Foreign, against Satan. Recapitulat. 2 Civil, against the world. 3 Servile, against fleshly lusts; three bones or special gifts: 1 Hidden Manna, a type of spiritual consolation. 2 A white stone, the emblem of justification. 3 A new name, the imprese of glorification. There is 1 Sweetness in the hidden Manna. 2 Comfort in the white stone. 3 Glory in the new name. The sweetness of the hidden Manna we tasted, 1 In the mystical meaning of the Word. 2 In the secret power of the Sacrament. 3 In the unutterable comfort of the Spirit. And now I am to deliver unto you in the next place the white stone. In the handling whereof, I will level at those three scientifical questions mentioned by b Aristot. analyt. post l. 2. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Notand quod sit referti ad an sit, ubi de accident quaeritur, quia accidentis esse est mess. Aristotle in his books of demonstration. Divis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An sit, aut quod sit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quid sit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Propter quod sit. First, whether there be any such white stone. Secondly, what it is. Thirdly, to what end it is given, and what use we are to make of it for our instruction, correction, or comfort. First, of the An sit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether there be any such stone or no. There hath been for many ages, a great question De lapide Philosophico, of the Philosopher's stone, to which they ascribe a rare virtue to turn base metals into gold: but there is no question at all among the sincere professors of the Gospel, De lapide theologico, of the divine stone in my text, which yet is far more worth, and of greater virtue than that. For that (if we have any faith in Alchemy) after much labour, and infinite cost, will turn base metal into gold; but this will undoubtedly turn penitent tears into pearl, and drops of blood shed for the testimony of the Gospel, into rubies and hematites to beset our crown of glory. With this stone, as a special love-token, Christ assureth his dearest spouse, that c Rom. 8.28. all things shall turn to her good, and work together for her endless happiness. He that hath this white stone, shall by the eye of faith see it suddenly turn all temporal losses into spiritual advantages, all crosses into blessings, all afflictions into comforts. What though some heretics or profane persons have no belief of this white stone, no more than they have of that d Mat. 13.46. pearl of great price, which the Merchant sold all that he had to buy? What though some have been abused by counterfeit stones like to this? shall we not therefore regard this, or seek after it? This were all one as if an expert Goldsmith should refuse to look after pure gold, because some ignorant Merchant hath been cheated with sophisticated alchemy stuff for gold: or if a skilful Jeweller should offer nothing for an orient Diamond, because an unskilful Lapidary hath been corisened with a Cornish or Bristol stone in stead of it. The mistaking of any other man should not take off the edge of our desires to gain an invaluable jewel, but whet our diligence the more, to observe more accurately the notes of difference between the true and counterfeit stone, upon which I shall touch anon, after I have convinced our Romish skeptics, by evidence from the nature of faith, the profession of God's Saints, the testimony of the Spirit, and undeniable signs and effects, that all that are called by the word effectually, have this white stone in my text given unto them, whereby they are assured of their present estate of grace, and future of glory. Doct. 1 The faith of God's e Tit. 1.1. Elect is not a bare assent to supernatural verities revealed in Scripture, which may be in a Reprobate, and is in the f Jam. 2.19. Devils themselves: Thou believest there is one God, thou dost well, the Devils also believe and tremble: but a divine grace, whereby being fully assured of God's favour to us, we trust him with our souls, and wholly rely on him for salvation, through the merits of his son. The sure promises of the Gospel are like a strong cable, let down to a man in a deep pit or dungeon, on which he doth not only lay hand by faith, but hangeth and resteth himself upon it, and thereby is drawn out of darkness, to see and possess the inheritance of the Saints in light. To believe the communion of Saints, is not only to be persuaded that there is a communion of Saints in the world, remission of sins in the Church, resurrection of the flesh at the last day, and life everlasting in heaven: but to be assured by faith, that we have an interest in this communion, benefit by this remission, and shall partake the glory of this resurrection, and the happiness of life everlasting. They who had been stung by fiery serpents, and were healed by looking upon the brazen serpent, did not only believe that it had cured many, but that it would cure them. Here the Logicians rule holdeth, Medicina curate Socratem, non hominem; physic is not given to man's nature to cure the species, but to every man in individuo to heal his person: and to every sick soul that applieth unto itself the promises of the Gospel, Christ saith, g Mat. 9.22.29 Be it unto thee as thou believest, thy faith hath made thee whole, go in peace. Hereupon Saint h Fides dicit; aeternabona reposita sunt; spes dicit, mihi teposita sunt; charitas dicit, ego curro post ea. Bernard bringeth in the three divine graces, Faith, Hope, and Charity, singing as it were a catch, and taking the word one from another; Faith beginneth, saying, everlasting treasures are laid up in heaven; Hope followeth, saying, they are laid up for me; Charity concludeth, I will seek after them. And verily no man by a general Romish credulity, but by a special faith in Christ, can say with Job, My redeemer; with David, My salvation; with the Spouse, My beloved, with the blessed Virgin, My Saviour; with Thomas, My Lord and my God: much less can he warrant these possessives with a scio; i Job 19.25.26.27. I know that my Redeemer liveth, and that I shall see him stand up at the last day upon the earth: and though after my skin, worms destroy this body, yet in my flesh I shall see God: whom I shall see for myself. And, k Psal. 45.11.12. I know that thou favourest me, thou upholdest me in my integrity, and fettest me before thy face for ever. And, l Rom. 8.28. We know that all things work for the best to them that love God. We know that when m 2 Cor. 5.1. our earthly tabernacle is dissolved, we shall have an eternal in the heavens. n 1 Joh. 2.5. We know that we are translated from death to life, because we love the brethren. Opinion and science, a conjectural hope and an assured belief, as much differ as a shaken reed and a well grown oak, which no wind can stir. To know any thing, saith o L. 1 posterior c. 2. Scire est causam rei cognoscere, & quod illius causa sit, & quod res illa aliter se habere non posset. Aristotle, is to know the cause, and that this cause is the cause of such an effect, and that the thing itself cannot be otherwise than we conceive of it: in which regard the Greek Etymologist deriveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because opinion waggeth and inclineth the mind by probabilities on both sides; but science fasteneth it, and maketh it stand unmoveable. With these texts of scripture, attributing knowledge of salvation to all believers, our Trent Merchants are manifestly gravelled, and stick in the mud: yet they endeavour to boy up their sunk vessel by a distinction of a double knowledge, 1 By common faith. 2 By special revelation. They yield that some, who have been admitted to God's privy Council by special revelation, have been assured of their crown of glory; but they will by no means grant that believers can attain to this certainty by their common faith: yet such is the clearness of the texts above alleged, for the point in question, that they easily, like the beams of the sun, break through this popish mist. For Job speaketh not of any special secret revealed unto him, but of the common article of all our faith, concerning the resurrection of the flesh; I know that my Redeemer liveth, and he shall stand up, and I shall see him with these eyes. And what David speaketh of his knowledge of God's favour, and steadfast belief of his future happiness, p Ad Monim. l. 1. ●ustus ex fide vivens, fiducialiter dicit, credo videre bona domini in terra viventium. Fulgentius applieth to every believer; The just man living by faith, speaketh confidently, I believe that I shall see the goodness of the Lord in the land of the living. And S. John ascribeth this knowledge, not to any singular revelation, but to charity, the common effect of faith: We know that we are passed from death to life, because we love the brethren: whereupon S. q Tract. 5. in ep. Joh. Nemo interroget hominem, redeat ad cor suum, si ibi invenerit charitatem, securus sit, quia transiit à morte ad vitam. Austin giveth this sage advice; Let no man inquire of man, let him have recourse to his own heart; if he find there charity, let him rest assured that he is passed from death to life. And S. Paul joineth all the faithful with him, saying, We know that all things work for the best to them that love God: and, There is laid up a crown of righteousness, which the righteous Judge shall give me at that day, and not to me only, but to all them also that love his appearing. In like manner Saint r Ep. ex regist. l. 6. Hac fulti certitudine, de ejusdem redemptoris nostri misericordiá nihil ambigere, sed spe debemus indubitatâ praesumere. Gregory impropriateth not this assurance to himself, or some few to whom God extraordinarily revealeth their state hereafter, but extendeth it to all, making it a common duty, not a special gift; saying, Being supported with this certainty, we ought nothing to doubt of the mercy of our Redeemer, but be confident thereof, out of an assured hope. By the coherence of the text in the eighth to the Romans, we may infallibly gather, that all that walk not after the flesh, but after the Spirit, and have received the first fruits thereof, and the testimony within themselves, are the Sons of God, know that all things work together for their good. Have we not all received the spirit of adoption? do we not come to God as children to a most loving father? do we not daily, in confidence of his love, cry, Abba Father? If so, than the Apostle addeth farther, that the Spirit testifieth to our spirit, that we are the sons of God. And lest any heretical doubt cast in might trouble the spring of everlasting comfort, as if we were indeed made sons for the present, but might forfeit our adoption, and thereby lose our inheritance, the Apostle cleareth all in the words following (v. 17.) If sons, than heirs, heirs of God, and joint heirs with Christ. God adopteth no son whom he intendeth not to make his heir, neither can any that is borne of him cease to be his son, because the s 1 Pet. 1.23. Being borne again, not of corruptible seed, but of incorruptible. seed of which he is borne is incorruptible, and this seed still remaineth in him. 1 John 3.9. Whosoever is borne of God doth not commit sin, for his seed remaineth in him. There are three means of assurance among men: 1 Earnests. 2 Seals. 3 Witnesses. In bargains earnests, in deeds seals, in trials witnesses. First, to secure sums of money or bargains we take earnests of men, or some pledge: behold this security given us by God, even the t 2 Cor. 1.22. earnest of his Spirit in our hearts. On which words St. u Chrysost. in secund. ad Cor. hom. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostome thus plainly glosseth, He saith not the Spirit, but the earnest of the Spirit, that thou mayst be every way confident: for if he meant not to give thee the whole, he would never have given this earnest in present. For this had been to lose his earnest, and cast it away in vain. Secondly, to confirm all grants, licences, bonds, leases, testaments and conveyances, seals are required: behold this confirmation also, Ephes. 1.13. In whom ye are sealed by that holy Spirit of promise. and 4.30. And grieve not the holy Spirit of God, whereby ye are sealed to the day of redemption. Whether we speak of the seal sealing, or the seal sealed, we have both. For we are sealed by the Spirit of grace as by the seal sealing, and by the grace of the Spirit as the seal sealed, that is, printed upon us. In reference to which place Daniel x Chamierus de fid. l. 10. c. 13. Sigillorum varii sunt gradus: alia simpliciter ad rei pertinent certitudinem indefinité; sic Reges sigillis suis muniunt diplomata, sic contrahentes sigillis schedam suam muniunt: sed alia spectant personae certitudinem quae obsignari dicitur, id est, signo peculiari insigniri, ut eo sciat se in numerum eorum ascriptum ad quos tale aliquod jus pertinet, ut cum Rex Equitibus suis torques concedit, ut procerto habeat se Equites esse. Chamierus rightly noteth, that there are seals put to things for their confirmation, and certain signs or badges answerable to seals given to persons at their investiture, as a collar of S', and a blue ribbon, with a George, to the knights of the Garter, etc. We have both these seals, sigillum rei by the Sacrament, and sigillum personae by the Spirit, which sealeth us to the day of our redemption. Thirdly, to prove any matter of fact in Courts of justice, witnesses are produced: behold this proof of our right and title to a kingdom in heaven; proof (I say) by witnesses beyond exception, the holy Spirit and our renewed consciences: The Spirit itself beareth witness with our Spirit, that we are the children of God, Rom. 8.16. On which words St. Chrysostome thus enlargeth himself, y Chrysost in epist. ad Rom. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If a man, or an Angel, or an Archangel had promised thee this honour to be the Son of God, thou mightest peradventure have made some doubt of it: but now when God himself giveth thee this title, commanding thee to call him Abba, Father, who dare question thy title? If the King himself prick a Sheriff, or send him the Garter, or the Seal, what subject dare gainsay it? Lastly, as the Planets are known by their influence, and the Diamond by his lustre, and the Balsamum by his medicinal virtue, and the soul by her vital operations: so the gift here promised is most sensibly known by the effects: 1 Exceeding love. 2 Secure peace. 3 Unspeakable joy. 4 Invincible courage. He that is not certain that he hath or ever shall receive any benefit by another, or comfort in him, loveth but a little. He that was condemned to die, and cannot tell whether he hath a pardon for his life or no, can be at no peace: he that heareth glad tidings, but giveth little credit to them, rejoiceth but faintly: he who hath no assurance of a better life, will be advised how he parteth with this. But the Saints of God and Martyrs of Jesus Christ are exceedingly inflamed with the love of their Redeemer, in comparison whereof they esteem all things as dung: they enjoy peace that passeth all understanding, they are ravished with spiritual joy, they so little pass for this present life, that they are ready not only to be bound but to dye for the Lord Jesus; they rejoice in their sufferings, they sing in the midst of the flames, they lie as contentedly upon the rack as upon a bed of down, they prove masteries with all sorts of evil, they weary both tortures and tormentors, and in all are more than Conquerors: therefore they know assuredly how they stand in the Court of heaven; they feel within them what Christ hath done for them; they have received already the first fruits of heavenly joys, and doubt not of the whole crop; they have received the earnest, and doubt not of their full pay; they have received the seals, and doubt not of the deeds of their salvation; they have received the testimony of the Spirit, and doubt not of their adoption; they have received the white stone in my text, and doubt not of their absolution from death, and election to a kingdom in heaven. What do their dying speeches, that aught to live in perpetual memory, import less? First St. y 2 Tim. 4.6, 7, 8. Paul's: I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: Henceforth is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day. Secondly of z Hieron. l. de viris illustribus. Utinam fivar bestus quae mihi praeparatae sunt, quas & oro veloces mihi esse ad interitum, & alliciam ad comedendum me, ne sicut & aliorum Martyrum non audeant corpus attingere. Quod si venire noluerint, ego vim faciam ut devorar. Ignoscite mihi filioli, quid mihi profit ego scio, nunc incipio esse Discipulus Christi: nihil de iis quae videntur desiderans, ut Jesum Christum inveniam; ignis, crux, bestiae, confractio ossium, membrorumque divisio, & totius corporis contritio, & omnia tormenta Diaboli in me veniant, tantum ut Christo fruar; & cum ardore pascendi rugientes audiret leones, ait frumentum Christi sum, dentibus bestiarum molar, ut panis mundus inveniar. Ignatius. When he heard the Lions roar for hunger, to whom he was suddenly to be cast as a prey: O that I were with the beasts that are prepared for me, whom I desire quickly to make an end of me: if they refuse to touch my body (as through fear they have abstained from the bodies of other Saints) I will urge and provoke them to fall upon me: Pardon me, children, I know what is good for me, now I begin to be Christ's disciple, desiring none of those things which are seen: that I may find Jesus Christ, welcome fire, cross, beasts, teeth, breaking of my bones, tearing asunder of my members, grinding to powder of my whole body; let all the torments which the Devil can devise come upon me, to the end, or so that I may enjoy Jesus my love. I am Christ's corn, and presently I shall be ground with the teeth of wild beasts, that I may be served in as fine manchet at my Lord's table. Thirdly, of Babylas: Return to thy rest, O my soul, for the Lord hath rewarded thee: I shall now walk before the Lord in the land of the living. Fourthly, of Constantine the great: * Euseb. de vit. Constant. l. 4. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now I know myself to be truly happy, I have now attained the true light, and none but myself understandeth, or can apprehend what happiness I am made partaker of. Fiftly, of Saint a Bernardus moriens dixit, Duplici jure retinet Dominus meus regnum coelorum, haereditate patris, & merito passionis; altero ipse contentus, alterum mihi donavit. Author. vit. Bern. l. 1. c. 22. Bernard: My Lord hath a double right to the kingdom of heaven; by inheritance, and by purchase; by inheritance of his Father, and purchase of his own blood: with the former right himself is contented, the latter he hath given unto me: I am not worthy, I confess, neither can I by mine own merits obtain the kingdom of heaven, but rest upon that interest which I have in the merit of Christ's passion. Sixtly, of Luther: b Vit. Luther. Receive my soul, Lord Jesus; though I be taken from this life, and this body of mine be laid down, yet I know certainly that I shall remain with thee for ever, neither shall any be able to pull me out of thy hand. Seventhly, of : c Humfred. in vitâ Juelli. A crown of righteousness is laid up for me; Christ is my righteousness, this is my day, this day let me quickly come unto thee, this day let me see thee Lord Jesus. You have heard what we are to say in answer to the first question, An sit? whether there be any such white stone? The second scientifical question is, Quid sit? what this white stone is? And because the Logicians distinguish of, 1 Quid nominis. 2 Quid rei: the quiddity, as they speak, of the name and of the thing: First, I will declare the Quid nominis, what the word signifieth, or to what the metaphor alludeth; Nam de hoc calculo varii sunt Doctorum calculi. Although all who have brought sweet lights to illustrate this dark prophecy, make it very clear that the white stone is a Metaphor, and the gift a mystery; yet as Manna is said to have relished according to the several appetites of them that had eaten it, so this white stone in the mystical signification appeareth diverse to each Interpreters fancy: and though a white stone, even in the bottom of a river, may easily be discerned; yet not when the water is troubled, as here it is. Some by it understand corpus glorificatum, a glorified body: and therein note four properties, 1 Solidity. 2 Candour. 3 Rotundity. 4 Splendour. The solidity in the white stone, say they, representeth the impassibility: the candour, the clarity and beauty: the roundness, the agility: the lustre or splendour, the subtlety and glory of the Saints bodies raised from the dust. Thus d Aquin. in Caten. Aquinas, who taketh his hint from Rupertus, and he from Beda. Others understand by the white stone, the grace of the spirit, which reneweth our minds, making them pure and white, that is, innocent before God: so e Junius in Apoc. Gratiam spiritus quae imbuit novis moribus, & mentes puras & candidas, id est, innocentes reddit coram Deo. Junius, Aretius, Chytreus, Piscator, and Mathesius. Others interpret claritatem nominis, an illustrious name, or the honour and title of a conqueror; either because, as f Sextus Sen. bib. sanct. Calculo albo praenotabantur, quo à caeteris discernerentur. Sixtus Senensis noteth, the days in which the Romans gained any signal victory, were entered into their Fasti or registers with a white stone: or because they who overcame, and had the better in the Olympic games or razes, received for their guerdon a g Aretas in Apoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. white shining stone. h Veg. in Apoc. Deus per Christi opera, seu calculos computatorios, omnium hominum rationem subducit. Vegus goeth a way by himself, taking this white stone for a white counter, and yields this reason of his interpretation: Because God, saith he, casteth all men's salvation by Christ's works and merits; and all that hope to clear with him for the infinite debts of their sins, must reckon upon them, or else they will fall short in their accounts. Behold Saul prophesieth, Balaam blesseth, and a Jesuit delivereth Protestant doctrine. i Coment. in Apoc. Primasius and Victorinus will have this white stone to be alba ge●●a, a white gem, or glistering jewel or pearl, like that in the Gospel, which the rich Merchant man sold all that he had to buy: but the word in the original is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a stone used in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in giving sentences, or making decrees. The Judges among the Romans, when they acquitted any man, cast in a white stone into an urn or pot, according to that of the Poet: Mos erat antiquis niveis atrisque lapillis, His damnare reos, illis absolvere culpâ. And likewise the Citizens of Rome in choosing their Magistrates, wrote his name to whom they gave their voice, in a white stone. By allusion to which two customs, I conceive the Spirit in this place promiseth to every one that shall overcome the lusts of the flesh, by the Spirit; the assaults of the Devil, by faith; and the persecutions and troubles of the world, by his constancy, calculum absolutorium, & suffragatorium, an infallible token of his absolution from death, and election to a crown of life; an assurance of present justification, and future glorification. Thus I take the Quid nominis to be clear: the greatest controversy is about the Quid rei; what that gift or grace is; what that sign or token, what that proof or testimony, whereby our present estate of grace, and future of glory are secured unto us. Some guess not fare off the truth; That it is testimonium renovatae conscientiae, the testimony of a renewed conscience. For as the eye in a glass by reflection seethe itself looking; so the conscience by a reflection upon itself, knoweth that it knoweth God, and believeth that it believeth in Christ, and feeleth that it hath a new feeling, sense, and life. The eye of faith in the regenerate seethe himself sealed to the day of redemption, and observeth the print of the seal in himself, and the image of the heavenly which it beareth. I shall speak nothing to disparage this testimony of conscience, which affordeth to every true believer singular contentment in life, and comfort in death. The nearer the voice is, the briefer and more certainly we hear it; and therefore we cannot but distinctly take that deposition for us, which conscience speaketh in the ear of the heart. And yet we have a nearer and surer voice to settle our heart in the knowledge of our spiritual estate, the testimony of God's Spirit, which is nearer and more inward to our souls, than our souls to our bodies: and the witness thereof may be as great, or a greater joy to us, than if God had sent an Angel to us, as he did to Daniel, to show unto us that we were beloved of him: or an Archangel, as he did to the Virgin k Luke 1.28. Mary, to salute us, Hail thou that art highly favoured of God. If any demand, as she did, not out of any doubt, but out of a desire of farther information, quomodo? that is, how doth the Spirit testify to our spirits that we are the sons of God? To speak nothing of elevations of Spirit, and raptures, and special revelations, which are not now so frequent, and so certain as in former ages; I answer, The Spirit testifieth this unto us two manner of ways, by Motions, or Words. Effects, or Deeds. By words; so are the express words of Saint l Prologue card. vert. 1. Dicuntur tibi verba quaedam arcana intrinsecus, ut dubitare non possis quin juxta te fit. Cyprian, As when lightning breaketh the cloud, and the sudden splendour thereof doth not so much enlighten as dazzle the eyes: so sometimes thou art touched with I know not what motion, and feelest thyself to be touched, and yet seest not him that toucheth thee; there are inwardly spoken unto thee certain secret words, so as thou canst not doubt that he is near thee, even within thee, who doth solicit thee; yet doth he not let thee see him as he is. These secret words Saint m Serm. 1. in annunc Hoc est testimonium quod perhibet Spiritus sanctus, dimissa sunt tibi peccata tua. Bernard uttereth, This is the testimony or record which the Spirit beareth unto thee; Thy sins are forgiven thee. I take it the meaning of the words of these Fathers is not that the holy Ghost doth sound these formal words in our bodily ears, but that as God once n 1 Kin. 19.12 spoke in a still small voice, so in it still he speaketh to the faithful, by the Spirit, verbis mentalibus, by mental words or notions: by which he continually inciteth us to good, restrains us from evil, forewarneth us of danger, and comforteth us in trouble. And whilst we listen to these notions, or rather motions of the spirit within us, we hear this testimony often and distinctly. But when we give ear to the motions of the evil Spirit, and entertain him, and delight in his society, and thereby grieve and despite the Spirit of grace; he being thus grieved by us, speaketh no more words of comfort in us, but withdraws his gracious presence, and leaveth us in horror of conscience, and darkness of mind. In this time of spiritual desertion, we think we have lost this white stone, though indeed we have not lost it, but it is hid from us for a while: for afterwards we shall find it, having first felt the Spirit moving upon the waters of our penitent tears; and in our pouring out our souls before God, assisting us with sighs and groans that cannot be expressed: then after we renewing our covenant with him, our sins are blown away like a thick mist: and light from heaven breaketh in again upon us, and with this light assurance, and with assurance peace, and with peace joy in the holy Ghost. Yea, but a weak Christian may yet demand, How may I be assured that my stone is not a counterfeit? that my gold is not alchemy? that my pearl is not glass? that my Edenis not a fool's Paradise? that this testimony in my soul is not a suggestion of Satan to tempt me to presumption, and thereby drown me in perdition? The Spirit of God commanding me to o 1 Joh. 4.1. Believe not every spirit, but try the spirit whether they are of God. Try the Spirits whether they are of God or no, implieth that there are Spirits which are not of God: how then may I certainly know that this motion within me is from the good, and not rather from the evil Spirit? By this, if it accord with the word, and the testimony of thine own conscience: but if it vary from either, thou hast just cause to suspect it. If any Spirit shall tell thee that thou art locked in the arms of God's mercy, and canst not fall from him, though thou huggest some vice in thy bosom, and lettest lose the reines to some evil concupiscence; give that Spirit the lie, because it accordeth not with the word of God, testifying expressly, that p Eph. 5.5. no whoremonger, nor unclean person, nor covetous man, which it an Idolater, hath any inheritance in the kingdom of God, and of Christ. For the grace of God that bringeth salvation, hath appeared unto all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world. Again, if any Spirit tell thee that thou art rich in spiritual graces, and lackest nothing, when thine own Spirit testifieth within thee, that thou art blind, and naked, and miserable, and poor, believe not that Spirit. For the Spirit of God is a contest with our spirit, q Rom. 8.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He beareth witness with our spirit that we are the sons of God: and when they both sweetly accord, we may without presumption conclude with Saint r Tract. 22. in Joh Veritas pollicetur, qui credit habet vitam aeternam, ego audivi verba Domini, credidit infidelis cum essem, factus sum fidelis; sicut ipse monuit transii de morte ad vitam; in judicium non venio, non praesumptione meâ sed promissione ipsius. Austin; The truth promiseth, whosoever believeth in me hath eternal life: I have heard the words of the Lord, I have believed; whereas I was before an Infidel, I am now made faithful, and according to his promise, have passed from death to life, and shall come into no condemnation. It is no presumption to ground assured confidence upon Christ's promise. Hereunto let us add the testimony of the effects of saving grace. As the testimony of the Spirit confirmeth the testimony of the Word, so the effects of saving grace confirm both unto us. These Saint Bernard reckoneth to be, Hatred of sin. Contempt of the world. Desire of heaven. Hatred of our unregenerate estate past, contempt of present vanities, desire of future felicity. And doubtless if our hatred of sin be universal, our contempt of worldly vanities constant, and our desire of heavenly joys fervent, we may build upon them a strong persuasion, that we are in the favour of God, because we hate all evil; that we are espoused to Christ, because we are divorced from the world; and that heaven belongeth unto us, because we long for it. Howbeit these seem to be rather characters of christian perfection, than common works of an effectual vocation. Though we arrive not to so high a degree of Angelical, rather than humane perfection, yet through God's mercy we may be assured of our election by other more easy and common works of the Spirit in us, I mean, true faith, sincere love of goodness in ourselves and others, hungering and thirsting after righteousness, striving against our fleshly corruptions, godly sorrow, filial fear, comfortable patience, and continual growth in grace and godliness. Tully writeth of l Cic. Verr. 5. Syracuse, That there is no day through the whole year so stormy and tempestuous, in which they have not some glimpse of the sun: neither undoubtedly after the travels of our new birth are past, is there any day so overcast with the clouds of temptation, in the soul of a Christian, in which the Sun of righteousness doth not shine upon him, and some of these graces appear in him. For if he decay in one grace, he may increase in another; if he find not in himself sensible growing in any grace, he may feel in himself an unfeigned desire of such growth, and godly sorrow for want of it; and though he conquer not all sin, yet he alloweth not himself in any sin; and though he may have lost the sense, yet not the essence of faith; and though he be not assured in his own apprehension of remission of sins, yet he may be sure of his adhesion to God, and relying upon him for the forgiveness of them, with a resolution like that of Job, Though he kill me, yet will I put my trust in him. And this is the sum and effect of what our Christian casuists answer to the second question, Quid sit, what is the white stone, whereby, as a certain pledge, grace and glory are secured unto us. The third question yet remains, Propter quid sit, to what end this white stone is given. In the main point of difference between the reformed and the Roman Church, concerning assurance of salvation, that we be not misled, we must distinguish of a double certainty: The one of the subject, or of The person. The other of the object: or of The thing itself. The certainty of the one never varieth, because it dependeth upon God's election: the certainty of the other often varieth, because it dependeth upon the vivacity of our faith. Even as the apple in the eye of many creatures waxeth and waineth with the Moon; and as t Solin. Polyhist. c. 56. Uniones quoties excipiunt matutini aeris semen, fit clarius margaritum; quoties vespertini, fit obscurius. Solinus writeth, that the Margarite is clearer or duskier, according to the temper of the air, and face of the sky, in which the shellfish openeth itself: so this latter assurance waxeth and waineth with our faith, and is more evident, or more obscure, as our conscience is more or less purged from dead works. If our faith be lively, our assurance is strong; if our faith fail, our assurance flags, and in some fearful temptation is so fare lost, that we are brought to the very brink of despair; partly to chasten us for our former presumption, partly to abate our spiritual pride, and humble us before God, and in our own spirits; but especially to improve the value of this jewel of assurance, and stir us up to more diligence in using all possible means to regain it, and keep it more carefully after we have recovered it. By the causes of Gods taking away of this white stone from us, or at the least hiding it out of our sight for a while, we may guess at the reasons why he imparteth it unto us. 1. First, to endear his love unto us, and inflame ours to him. For how can we but infinitely and eternally love him, who hath assured us of infinite joys, eternal salvation, an indefeizable inheritance, everlasting habitations, and an incorruptible crown? 2. Secondly, to encourage us to finish our christian race, through many afflictions and persecutions for the Gospel's sake; which we could never do if this crown of glory were not hung out from heaven, and manifestly exhibited to the eye of our faith, with assurance to win it by our patience. 3. Thirdly, but especially, to kindle in us a most ardent desire, and continual longing to arrive at our heavenly country, where we shall possess that inheritance of a kingdom, which is as surely conveyed unto us by the Word and Sacraments, as if Almighty God should presently cause a special deed to be made, or patent to be drawn for it, and set his hand and seal to it in our sight. To knit up all that hath been delivered, that it may take up less room in your memory, and be more easily borne away; let me entreat you to set before your eyes the custom of the Romans, in the entertainment of any great personage, whom after they had feasted with rare dainties served in covered dishes, at the end of the banquet they gave unto him an Apophoreton, or Carry-away, as they called it; that is, some jewel or piece of coin with his name engraven on it, or some special poesy. Such entertainment is promised in my text, and performed on this holy Table: Christ who is both Host and feast, biddeth you to his hidden Manna in the Sacrament, and tendereth to every one of you a white stone, with your new name written in it, for your Apophoreton. What remaineth, but that by particular examination, and fervent prayer, and special faith, and intention of devotion, ye prepare your stomaches for these covered dishes, and the hidden Manna; and after you have fed upon it, receive the white stone of absolution, and keep it safe by you, and have it always in your eyes? Let not your importunate clients so trespass upon your time, but that you reserve always some golden moments in every day, and especially on the Lord's day, to be clients to God. So peruse other writings and Records, that you forget not to search the deeds and evidences of your own salvation: before you give learned counsel to others, to secure and clear their titles to their lands on earth, ask you counsel of the spirit; and with David, u Psal. 119.24 make Gods statutes your counsellors, to secure your title to a kingdom in heaven. Make your election, whereof the white stone in my text is a clear evidence, sure unto yourselves, by the marks which I have described unto you, hatred of sin, and contempt of the world, and desire of heaven; secure it to your souls by the life of your faith, and strength of your hope, and ardency of your love, and extremity of your hunger and thirst for righteousness, and your earnest strife and most vehement fight against all your corruptions, by your deep sorrow for your sins, careful watching over all your ways, son-like fear of displeasing your heavenly father, universal conformity to his will, and humble submission to his rod, with continual growth in grace, and mending your pace towards heaven, the nearer you come to your journeys end. So shall you overcome the devil by your faith, the world by your hope, the flesh by your spiritual love, sinful joys by your godly sorrow, carnal security by your watchful care and filial fear, dreadful crosses by your comfortable patience, and dangerous relapses by your proficiency in godliness, and all sorts of temptations by your constant perseverance: And thus overcoming, Christ will make good his promise unto you, set before you the hidden Manna, and give you this white stone, which none shall be able to take away from you; and lay you all, as so many precious stones, in the x Apoc. 21.19. foundation of the heavenly Jerusalem, descending from God: To whom, etc. THE NEW NAME. THE XXVIII. SERMON. APOC. 2.17. And in the same stone a new name written, which no man knoweth saving he that receiveth it. Right Honourable, Right Worshipful, etc. IN this close of a letter, indicted by the Spirit, and endorsed to the Angel of the Church of Pergamus, our Emperor Christ Jesus his donatives to his victorious soldiers are set forth to the best advantage of art. To him, that is, to every one whosoever he be, Jew or Gentile, bond or free, young or old, Captain or common soldier, that overcommeth the flesh by subduing it, the world by despising it, the devil by defying him, and quenching all his fiery darts on the buckler of his faith dipped in Christ's blood; I will give out of my bounty, not for the merit of their service, the hidden Manna of consolation, the white stone of absolution, and the new name of adoption, which no man knoweth saving he that receiveth it. The hidden Manna I set before you, when I first entertained your religious attention with the mystical delicacies this text affordeth. The last time I delivered unto you the white stone: and now I am to spell and read unto you your new name, and both declare what it is, and why engraven in this white stone; as also, how so engraven that it can be read by none save him who owneth it. For my method, I will take it from Masters of Music and dancing: for as they first tune their instruments, than finger the strains of some exquisite lessons on it, & finally teach their scholars how to foot the dance accordingly: so the divine assistance concurring with your patience, I will first, by endeavouring to accord the several interpretations of the words, as it were, tune the strings: next, by delivering unto you the doctrines of this scripture, set to the lessons: and last of all, by applying them to your lives and conversations, direct you how you are to order your feet, according to the heavenly music pricked by the Spirit in the rules of my text. But because it is very hard to read letters or characters engraven in brass or stone, if the brass or stone be covered with dirt, or blotted with ink; before I proceed to spell your name, I hold it requisite to rubbe out those spots, and wipe away those blots, which the ancient Pelagians, and late Pontificians have cast upon this white stone; I mean, our Protestant doctrine concerning the assurance of our salvation in particular. Object. 1. They cast this blur upon it, That it hath no foundation in holy Scripture; for where read we, say they, thou William, or thou John, or thou Peter art assured of thy salvation? 2. They cast this blur upon it, That it hath no place in the Apostles Creed, and therefore in scorn and derision they term it the thirteenth article. 3. They allege against it, That it hath no footing at all in reason. For, say they, we ought continually to pray for the remission of our sins, which we need not to do if we were assured of our justification and salvation. 4. They article against it, That it crosseth all such texts of Scripture, wherein fear is commended unto us, as a special help and furtherance to eternal salvation. To what end doth David advise, a Psal. 2.11. Serve the Lord with fear: and Saint Paul admonish, b Rom 11.20. Be not high minded, but fear: and, c Phil. 2.12. work out your salvation with fear and trembling: and Saint Peter exhort, d 1 Pet. 1.17. pass the time of your sojourning here in fear; if all true believers are so assured of their salvation, that they are in no danger of forfeiting their estate of grace here, or losing their crown of glory hereafter? 5. They allege against it, That it dulleth the edge of industry, and cooleth the heat of zeal, and taketh away all care of walking exactly before God, and uprightly before men: care and watchfulness, in their judgement, are superfluous where salvation and eternal happiness is secured. The first blot is thus wiped out. Resp. ad 1. As all parts are contained in the whole body, so all particulars and singulars are virtually enclosed in generals and universals: and therefore as when we read, That all men are sinners; and, all men are deprived of the glory of God; and, in many things we offend all, every man layeth his hand upon his heart, and acknowledgeth himself to be of the number: and as when we read, We must all appear before the tribunal seat of Christ, every good Christian applieth it unto himself, and maketh full account one day to answer at that bar: so when peace of conscience, and joy in the holy Ghost, and assurance of eternal bliss are promised to all believers in Scripture, every faithful heart rejoiceth at them, as having special interest in them. I would fain know of our adversaries, when a Proclamation is published in the King's name to all his loyal subjects, whether every particular man within his realms and dominions be not liable to the King's high displeasure, in case he disobey this his Majesty's edict, though no man be therein particularly named. Now what are the Ministers of the Gospel, but God's Criers, to proclaim his good pleasure, concerning the receiving all penitent sinners and believers into grace and favour? Our adversaries themselves believe that this Pope Urban the eighth is Christ's Vicar, and cannot err in Cathedrâ; and that this Priest, viz. Fisher, or Musket, hath power to remit sins, and in the administration of the Sacrament, to turn the bread into Christ's body; yet let them turn over all the Bible, they shall no where find the name of Priest Musket, Father Fisher, or Pope Urban. Here if they fly to general promises, made to all the Apostles and their successors, they stifle the windpipe of their own objection, and confess consequently, so the general be in Scripture, we need not trouble ourselves with the particular. But the general I have proved at large out of Scripture, that assurance of salvation is a privilege granted to all the children of God, that hear the testimony of the Spirit, and see the infallible marks of Gods chosen in themselves. Resp. ad 2. The second blot is thus rubbed out: This white stone, the assurance of a man's particular salvation, is comprised in the first words of the Creed, which according to the exposition of the e Eusch. Emissen. in symb. Ancients, importeth, I trust in God for salvation. For we say not, I believe there is a God, which is credere Deum; nor I believe God, which is credere Deo; but I believe in God, that is, I put my religious trust and confidence in him. Beside, the true meaning of that article, I believe the forgiveness of sins, is not only, I believe there is a remission of sins in the Church, which the devil himself doth, and yet is no whit the better for it; but I believe the remission of my own sins, as I do the resurrection of my own flesh. And if this be the true meaning of that Article, which Rome and Rheims shall never be able to disprove, the assurance of our own justification and salvation is not, as they cavil, a thirteenth article of the Creed, but part of the tenth. To which Saint f In psal. 32. Dicit anima fecura. Deus meus es tu, quia dicit Deus animae ego sum tua s●lus. Austin subscribed; The devout soul saith confidently, thou art my God, because God saith to the soul, I am thy salvation. Resp. ad 3. The third blot is thus wiped out: Prayer for remission of sins, and assurance thereof may well stand together. After the Prophet Nathan had said to David, The Lord hath taken away thy sin, David believed the remission thereof; yet he prayed most fervently for it: g Psal. 51.7.14. Purge me with Hyssop and I shall be clean, wash me and I shall be whiter than snow. Hid thy face from my sins, and blot out all mine iniquities, deliver me from blood guiltiness O God, thou God of my salvation. Our blessed Redeemer was assured that God would deliver him from the power of death and h Psal. 16.10. hell; yet in the i Heb. 5.7. days of his flesh he offered up prayers with strong cries to him that was able to save him. Saint Paul was assured by faith, that God would k 2 Tim. 4.18. deliver him from every evil work, and preserve him to his heavenly kingdom; yet he ceased not to pray, Libera nos à malo; Led us not into temptation, but deliver us from evil. To cut all the sinews of this objection at once, we distinguish of three sorts of Christians: 1 Incipients. 2 Proficients. 3 Perfect. Incipients pray for the remission of their sins, and assurance thereof to their conscience: Proficients for greater assurance, and farther growth in grace: those that are perfect (so fare as perfection may be attained in this life) for the abolishing of all power of sin in them, and their public acquitting at the last day: and all three for a pardon of course, at least for such sins of infirmity, as stick so close unto us that we cannot shake them off till we put off this earthly tabernacle. For albeit every true believer is firmly persuaded of the love of God, and the free pardon of all his sins in general; yet because no particular sin can be actually remitted before it be committed, neither is the remission of any promised, but upon condition of repentance, and confession to God of all known sins in special, and l Psal. 19.12. Who can understand his errors? O cleanse thou me from secret faults. unknown in general: every one that is careful of his salvation, and mindful of the command of Christ employed in the pattern of all prayer, will sue out a pardon for every new sin, which through the frailty of his nature he falleth into, by humble confession and prayer to God. Which prayer, because it cannot be acceptable to him without faith, he who prayeth for the remission of his sins, in the very instant when he prayeth believeth that God will hear him, and that he either hath, or will certainly pardon him. And so we see that this third objection either hath no edge at all, or if it hath any, woundeth the adversaries cause, if it be thus retorted against him. Whatsoever we pray to God for according to his will, we ought steadfastly to believe that we shall receive it. But every true believer prayeth for the remission of his sins, according to Gods will and command. Therefore every true believer ought steadfastly to persuade himself that his sins are, or shall be certainly forgiven him. The fourth blot is thus wiped out. Fear is twofold: 1 That which is opposed to carnal security. 2 That which is opposed to spiritual confidence. The former is commanded in all the texts above alleged, and must stand with assurance of salvation; the latter is forbidden by Esay; m Esay 41.14. Fear not, thou worm Jacob, and ye men of Israel: I will help thee, saith the Lord, and thy Redeemer. n c. 43. ver. 1. Fear not: for I have redeemed thee, I have called thee by thy name, thou art mine. And by o Luk. 1.68, 69 74. Zachary in his Hymn; Blessed be the Lord God of Israel, which hath visited and redeemed his people. And hath raised up an horn of salvation for us in the house of his servant David. That we being delivered from the hands of our enemies, might serve him without fear. And by St. Paul, p Rom. 8.15. Ye have not received the Spirit of bondage again to fear. And by q Luke 12.32. Christ himself, Fear not little flock, for it is your Father's pleasure to give you the kingdom. This latter fear, because it excludeth confidence in God, is excluded itself: but the former not only standeth with certainty of perseverance in grace, but mightily supporteth it. For even for this end God promiseth to put that fear in the hearts of all true believers, that r Jer. 32.40. they may not fall away from him. Whereupon Tertullian acutely inferreth, playing upon the double sense of the Latin word securus; * De cult Jer●n. Qui secutus est non est solicitus, qui est solicitus potest esse secutus. He that is secure (that is, careless) of the means of his salvation, is not solicitous or watchful; but he that is solicitous or watchful may be secure, that is, free from all fear of unavoidable danger. The last objection which our adversaries make against the doctrine delivered, is taken out of the worm-eaten evidence of the ancient Pelagians, as we may see in Saint s Ep. ad August. Dicunt lapsis curam resurgendi adunt, & sanctis occasionem teporis offerri, eo quod electi nulla negligentiâ possint excidere. Hage conference, p. 12. etc. Prosper: They (viz. the Pelagians) upbraid, that all care of rising out of sin is taken away from those that are lapsed; that to holy men is ministered an occasion of slackness in their devotion, or lukewarmness, inasmuch as the Elect (according to our doctrine) cannot fall away by any negligence, howsoever they behave themselves; & that consequently this doctrine taketh away all prayers, obsecrations, obtestations, exercise of mortification, & care of the means of renewing our covenant with God, and watchfulness over all our ways. But we answer with the ancient t Aug. de correp. & great. Prosp. resp. ad ob●ect Vincent. Fathers, that the certainty of the end no way derogateth from the necessity of the means of salvation, which on God's part are admonitions, threatenings, promises, commands, counsels, punishments and rewards: on our part, continual prayer, watchfulness, progress in godliness, & unfeigned desire of, and earnest striving for perfection. After Christ prayed for S. Peter's faith, that u Luk. 22.32. I have prayed for thee that thy faith fail not. it might not fail, Peter was assured of his perseverance; yet Christ commandeth him with the rest, * Mar. 14.37.38. Christ saith to Peter, Simon sleepest thou? couldst not thou watch with me one hour? watch & pray lest ye enter into temptation. to watch and pray lest they enter into temptation: watchfulness therefore and assurance are not incompatible. None ever had greater assurance of their salvation than the Apostles, after Christ cheered their hearts, x Luk. 10.20. In this rejoice, not that spirits are subject unto you; but rather rejoice because your names are written in heaven: yet our Saviour admonisheth them to y Luk. 12.35. stand with their loins girt about, and their lights burning; and to take heed to themselves z L●k. 21.34. lest at any time their hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon them at unawares. Questionless after Christ had given to Saint * Act. 27.24. Paul the life of all them that were in the ship with him, he was assured of their safe arrival; yet when the shipmen were about to fly out of the ship, under colour as though they would have cast anchor, Paul said to the Centurion, and to the soldiers, except these abide in the ship, you cannot be saved. None may otherwise receive or apply to themselves the promises of grace, and remission of sins, than they are tendered to them in holy Scripture: but in them they are propounded unto all upon condition of repentance, faith, holiness of life, new obedience, and perseverance in it to the end. To believe therefore the remission of sins, and to be assured of God's favour, notwithstanding we hold on our sinful courses, is not spiritual confidence, but carnal presumption. Assurance of salvation is an effect of a lively faith, which a Gal. 5.6. worketh by love; and consequently all that have it, the more they are assured of God's love to them in Christ, the more their hearts are inflamed with love towards God, and their neighbour also for God's sake; the more zealous they will be of his glory, the more thankful for his mercy, the more desirous to please him, the more fearful to offend him, the more careful to obey him, the more wounded with godly sorrow for their incurring his displeasure, and the more ready to turn unto him by unfeigned repentance. Admit what they so much clamour against us for, that the adopted sons of God are in no fear or distrust that their heavenly Father will disinherit them; yet neither may they, nor can they presume hereupon wilfully to provoke him; because they know that he hath many sharp rods to chasten them with beside; as temporal plagues, painful sickness, irrecoverable losses, terrors of conscience, and spiritual desertion. To conclude, the certainty of our belief that we shall undoubtedly arrive at the celestial Canaan, is no reason why we should flacke, but rather mend our pace thither. Thus having wiped out the spots and blots, which the ancient and latter Pelagians have fast upon the white stone, we shall more easily be able to discern the characters engraven in it, and read The new name. We receive many new things from our Saviour: 1 A b Mat. 26.28. new Testament signed with his blood. 2 In this new Testament a new c Heb. 8.8. Covenant. 3 In this new Covenant a new d Joh. 13.34. Commandment. 4 To obey this new Commandment a new e Ezek. 36.26. heart. 5 And answerable to this new Heart new f Mar. 16.17. Tongues. 6 And consonant to these new Tongues new g Apoc. 14.3. Songs. Behold, h Apoc. 21.5. I make all things new, a new i 2 Pet. 3.13. heaven and a new earth, and a new k Apoc. 21.2. city, and in it new l Eph. 4.24. inhabitants, to whom the Spirit here promiseth a m 2 Cor. 5.17. new name, upon which the Interpreters have many new conceits. Alcazar the Jesuit, whose profound head the Pope lately graced with a Cardinal's hat, in his prolix commentaries upon the Apocalyps, falling upon the words of my text, will needs have this new name to be some derivative from Jesus, as Jesuitae or Jesuati, or the like. For this name Jesus (as out of Galatians he endevoureth to prove) according to the true characters and points in the Hebrew, is novum nomen, a new name, never given to any but our Saviour: & of this name above all other names it is most certain that no man knoweth the virtue thereof, but he that is partaker of it. In which interpretation the Jesuits affection seemeth to me to have over-swayed his judgement. For as Aristoxenus the Musician, out of an admiration of his own profession, defined the soul to be an n Cic. Tusc. 1. harmony; so this expositor, out of a love to his own society, resolveth this new name can be no other than a denominative from Jesus. But he should have considered that this new name here promised to the Angel of Pergamus, is 1500. years elder than Ignatius their Patriarch; and is not promised to him only, but to all Christian conquerors in alleges; whereas the name Jesuit, before Layola in this age so christened his disloyal offspring, was never heard of in the world. Neither lieth there hid such a mystery in the name Jesuit, that no man knoweth it saving he that receiveth it: it is known well enough, not only to Romanists of other orders, but also to those of the reformed Church, who yet never received the badge of their profession, nor any mark of the o Apoc. 14 9 beast. Victorinus and some others with more probability guess the new name to be here meant Christianus, of which they understand those words of p Esa. 62.2. Esay, they shall be called by my new name. Aretas giveth the same interpretation of the white stone, and the new name, by both which the conqueror in proving masteries was made known to the people. Carthusian distinguishing of the essential and accidental rewards in heaven, and calling the former auream, the latter aureolam, conceiveth this white stone to be aureolam, a gem added to the Saints crown of glory; & in it the name of Beatus engraven, which no man can know but he that receiveth it; because q 1 Cor. 2.9. eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. r Illyr. in Apoc Scribam cum haeredem vitae aeternae. Illyricus and Osiander relating the custom of the Romans in the election of their chief Magistrates, to write his name to whom they gave their voice in a white stone, thus comment upon the words of my text: Him that overcommeth I will entertain with hidden Manna, and I will declare him heir apparent to a crown in heaven, I will elect him to a kingdom. s Comment. in 2. Apoc. Pareus expoundeth novum nomen, nomen dignitate praestans, a name of honour and renown. t Junius annot in Apoc. Induendo novum hominem, quem nemo novit nisi spiritus hominis, qui in ipso est, cujus laus non est ex hominibus, sed ex Deo. Junius glosseth it, signum & indicium novitatis vitae, a sign and token of newness of life. Lastly, Victor Pictabionensis, Sardus, Beda, Bulenger, Melo, Primasius, Rupertus, Pererius, and other expositors, generally concur upon Filius Dei; the new name; say they, written in the white stone, is the sun of God. Which their opinion they illustrate by other texts of Scripture; as namely, Rom. 8.15.16. and, 1 Joh. 3.1. and they back it with this reason; The new name here is such a one as no man knoweth saving he that receiveth it, and what can that name be but the title of the sons of God, which no man knoweth, saving he that receiveth the Spirit of adoption, whereby he cryeth u Rom. 8.16. Abba Father; which Spirit testifieth to his spirit that he is the child of God? All other expositions may after a sort be reduced to this, for this is a blessed name, according to Carthusians interpretation: for the children of God are the children of the resurrection, and they are most happy. It is the name of Christian conquerors, according to Victorinus and Aretas his gloss; for * 1 Joh. 5.4. every one that is borne of God overcommeth the world; and, this is the victory that overcommeth the world, even our faith. This is also a symbol and token of newness of life; for all the regenerate sons of God x Eph. 4.24. have put on the new man. This name indeed is a glorious name in Pareus his sense; for if it were an honour to David to be son-in-law to an earthly King, how much more honourable is it to be the adopted son of the King of heaven? Lastly, this name importeth, according to Illyricus and Osianders' joint explication, haeredem vitae aeternae, heir of eternal life; for if y Rom. 8.17. sons, than heirs. And thus, as you hear, the strings are tuned, and all interpretations accorded: now I set to the lessons, or doctrinal points, which are four; 1 The title of sons, novum nomen. 2 The assurance of this title, inscriptum calculo. 3 The knowledge of this assurance, novit qui recipit. 4 The propriety of this knowledge, nemo novit nisi qui recipit The Roman Generals after their conquests of great countries and cities, had new names given unto them; as to Publius Scipio was given the surname of Africanus, to Lucius Scipio of Asiaticus, to Metellus of Numidicus, to Pompey of Hierosolymarius: in like manner our celestial Emperor promiseth to all that overcome their spiritual enemies, a new name, and eminent title of honour; even that which Alexander the conqueror of the whole world most triumphed in, when the Egyptian Priest saluted him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Son of God. But why is this called a new name? Either because it is unknown to the world, and worldly men; or in opposition to our old name, which was, sons of Adam. That is the name of our nature, this of grace; that of our shame and misery, this of our glory and happiness; that is a name from the earth, earthly, this is a name from the Lord of heaven, heavenly. And it appertaineth to all the Saints of God in a threefold respect: 1 Of Regeneration. 2 Adoption. 3 Imitation. Regeneration maketh them sons of God: Adoption heirs with Christ: Imitation like both. When the Astronomer that calculated the nativity of Reginaldus Polus was derided of all, because the disposition of the man was known to all to be contrary to those characters which he gave of him, Poole facetely excused the matter, saying, Such an one I was by my first nativity as he hath described me, but since that I was born again. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or second birth, though Nicodemus at the first deemed a riddle, because it could not enter into his head, how a man could re-enter his Mother's womb, and be borne the second time; yet after our Saviour ingeminated this doctrine unto him, z Joh. 3.5. Verily, verily I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God, he gave credit unto it, as all must do who look for the inheritance * 1 Pet. 1.4. incorruptible and undefiled, and that fadeth not away, reserved in heaven for them: a 1 Pet. 1.3. for all those are begotten again to a lively hope by the resurrection of Jesus Christ, not with corruptible seed, but with incorruptible: and after they are begotten they are born again of water and the Spirit, & b 1 Pet. 2.2. as new born babes they desire the sincere milk of the word, that they may grow thereby; and as they grow c 2 Cor. 4.16. the old man decayeth in them, and the inward man is renewed daily. Inregard of which great alteration and change wrought in them by the Spirit of regeneration was it, that the holy Father, when he was solicited by the Mistress of his affections in former times, claiming ancient familiarity with him, put her off, saying, Ego nunc non sum ego; I am not the man thou takest me for: thou art indeed thou, remaining still in thy unregenerate estate, but I am not I And unless we all feel and observe in us d Rom. 12.2. a transformation by the renewing of our mind, that we may prove what is that good, that acceptable and perfect will of God, we cannot challenge to ourselves this new name, whereunto the Saints of God have yet a second right, by the e Rom. 8.15. Spirit of adoption. Adoption, as f Sum 1. p. ●. 93. Art. 4. Adop●o filiorum D●i est per conformita●em ad ●maginem fil●● nature lies, ●nperf●●tè puder p●● g●●tiam, perfect per glorious. Aquinas defineth it, is, by conformity to the image of the natural son of God; imperfectly by grace here, and perfectly by glory hereafter. But this great Schoolman, it seemeth, was no great Lawyer, nor dived deep into the nature of Adoption; which he here counfoundeth partly with sanctification, which is our conformity in part to Christ by grace; and partly with glorification, which is our perfect conformity to him, when our sanctification is consummate in heaven. In precise truth, adoption is not by our conformity to the image of Christ, but our conformity to the image of Christ is by the spirit of adoption. Adoption, saith g Sen. controv. Ad p●● est ●●si●t● quae benefi●● naturae & juris imitatur. Seneca, is a most sacred thing, containing in it an imitation of nature, civilly giving them sons, whom nature hath left childless; and it may be briefly defined, a legal supply of a natural defect, whereby they who can beget no children, yet make heirs, to propagate their names to posterity, ut sic abolita seculis nomina per successores novos fulgeant. According to which definition, God cannot be properly said to adopt any children, though he give them the titles of sons, and make them coheirs with Christ: for adoptio est fortunae remedium, is provided as a remedy and comfort of those who are destitute of children, and want heirs; God wanteth none, neither doth he adopt for his contentment, but for our solace and comfort. In civil adoption the son begotten is not adopted, the adopted is not begotten: Nulla viro soboles imitatur adoptio prolem. But in the divine adoption it is otherwise. For God adopteth no son by grace whom he regenerateth not by his Spirit. Moreover, in civil adoption the ground is either consanguinity or affinity, which moved Julius to adopt Octavius: or if neither, eminency of virtue and similitude of disposition, which induced Nerva to adopt Trajan. But in the divine h Pli● pan●gyr. Nulla adoptati cum adoptato cognatio, null●●●cessitudo, nisi quod uterque optim●s ●rat, digness; alter ●ligi, alter eligere. adoption on the contrary, God adopteth not us because of any kindred or alliance in us to him antecedently; but he sent his son to take our nature upon him, and become kin to us, that for his sake he might have some occasion to adopt us. Men adopt those in whom they see worth, but God first loveth and giveth worth, that he may more worthily adopt: and they whom he so adopteth by the grace which he conferreth upon them, procure to themselves a third right to this title of sons by imitation of their father. This imitation consisteth in walking after the Spirit, as he is a Spirit: in following after holiness, as he is most holy: in loving mercy, as his mercy is over all his works: in purifying our hearts and hands, as he is purity itself: in doing good to those that deserve ill of us, as he causeth his i Mat. 5.45. sun to rise upon the good and the bad, and his rain to fall upon the just and the unjust: lastly, to aspire to perfection, as he is perfection itself. In the holy language of Scripture rather expression of virtue than impression of feature maketh a son: all that through faith prevail with God are accounted of the seed of Israel, and all believers the sons of Abraham: and because the unbelieving Jews did not the works of Abraham, Christ denyeth them to be his children. k John 8.39 If ye were the children of Abraham, ye would do the works of Abraham. Whereupon l Serm. 125. in Evang. Qui genitotis ope●●●n facit, a●●a● genus. Chrysologus inferreth, He that doth not the works of his Progenitors, in effect disclaimeth his lineage. Constantine the great took not such joy in his son Constantius because he favoured him in his countenance, as because he m Nazarius in panogyr. Praestantissimum Principem hoc maximè juvit, quod in primoribus annis ductae sunt lineae quibus virtutumsuarum effigies posset includi. saw in his tender years an assay, and as it were the first draught of his own virtues. On the contrary, the Roman Censors took such a distaste at the son of Africanus for his debauched life, that they took a ring off his finger, in which the image of his father was engraven, because he so much degenerated from his father's excellent virtues; they would not suffer him to wear his father's picture in a ring, whose image he bore not in his mind: neither will God suffer any to bear his name, and be accounted his sons, who bear not his image, who resemble not his attributes in their virtues, his simplicity in their sincerity, his immutability in their constancy, his purity in their chastity, his goodness in their charity, his holiness in their piety, his justice in their integrity. Regeneration is wrought in the heart known to God only; adoption is an act sped in the court of heaven, which none knoweth on earth but he that receiveth an exemplification of it by the Spirit: but imitation of our heavenly Father, by a heavenly conversation, proclaimeth us to all the world to be his sons. The title thus cleared, the next point is the perpetuity thereof, represented unto us by the engraving the new name in the white stone: I will give him a white stone, and in it a new name written or engraven. When the Pharisees appeached the woman taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the foul act of adultery, it is there said, that our Saviour stooping down wrote on the ground: but what he wrote the Evangelist writeth not. Saint n In Evang. Terram terra accusat. Ambrose ghesseth that he wrote Earth accuseth earth: St. Austin these words, He that among you is free from sin, let him cast the first stone. Others are of opinion that he wrote in the dust some private sins of the accusers; whose opinion hath thus fare footing in Scripture, that God, whose mercy is over all his works, writeth the sins of men in dust, but his gifts and favours with a Diamond in precious gems; as we may see on o Exod. 28.20. Aaron's breastplate, and here in a solid white stone. White stones, such as this in my text, were in great use among the Romans, and served 1 To declare the victor or conqueror in proving masteries. 2 To acquit the accused in courts of justice. 3 To deliver suffrages in the election of Magistrates. Upon all these uses the allegory in my text toucheth. For this white stone is given in token of victory, Vincenti dabo: and before I demonstrated it to be an evidence of our justification; and now I shall show it to be an assurance of our election to a kingdom in heaven. As in the civil, so much more in the divine use, the act signified or done by it is altogether irrevocable. He to whom the white stone was given in the theatre, or wheresoever the silver games were kept, or prizes played, was ever held Victor, and carried that title to his grave. He upon whom the Judges passed their sentence by casting white stones into an urn or pitcher, was for ever acquitted of the crime laid to his charge. He who gave his voice to any man, by writing his name in a white stone, neither did nor could after : and shall we think that he to whom Christ giveth his white stone shall ever lose the benefit thereof? The names of the twelve tribes engraven upon the twelve precious stones on Aaron's breastplate, continued for many hundreds of years, as you may read in Josephus, and may be in them still for aught we know; yet if they could be razed out, certainly their names cannot be blotted out o Luk. 10 20. which are written in heaven. The calling and gifts of God are without p Rom. 11.29. repentance, especially this of adoption in Saint q A●●h. de Isac. & vit. beat. Num Deus pater ipsequi contulit, potest sua dona rescindere● & qu●s adoptione suscepit, eos à paterni affectus gratiâ relegare? Ambrose his judgement: What, saith he, can God the Father reverse his own grants? can he cast him out of his fatherly grace, whom he hath once adopted? by no means. For though a servant may cease to be a servant if his Master cashier him; and a tenant to be a tenant if he have forfeited his estate, yet a son cannot cease to be a son; he that is borne, cannot but be borne; and if he be borne of God he cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though he may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he cannot do though he may suffer sin, that is, he cannot practise it, as a man doth his trade or profession, in a settled course, without check of conscience, or reluctancy, because the seed of God remaineth in him, which fighteth against the poison instilled by Satan, and will in the end conquer it, because it is r 1 Pet. 1.23. incorruptible seed. When a child of God is at the worst, and hath received the greatest foil in temptation, he remaineth still the child of God s Abbot. praelect. de verit. great. & Diatrib. count. Tompson. quoad sigillum, though not quoad signum; according to the seal, though not according to the sign: lose he may the sign in himself, but God cannot lose his seal. You will say peradventure, this assertion openeth a window to presumption, and carnal liberty: nay rather it shutteth the leaves against it, and fasteneth them with surest bolts and bars. For lay this for a ground, that he that hath received the Spirit of regeneration, and grace of adoption, cannot sinne desperately, nor give absolute way to any corruption: the conclusion to be built upon it will be this (which necessarily checketh and choketh all presumptuous thoughts) That whosoever defileth his mouth with oaths or lies, his hand with bribes, his body with uncleanness, his conscience with any known sin, finding in himself no check with it, no struggling against it, no smiting of the heart after it, no earnest desire, and in the end effectual working out of it; was never a true convert, the sun of righteousness never rose on him, because he yet lieth frozen in the dregs of his natural corruption. t Cant. 2 5. Stay me with flagons, and comfort me with apples, for I am sick of love; the doctrine of the perpetuity of the regenerates estate is a cup of the strongest wine in those flagons, which must be given to none but such as amore languent, such as have been contracted to Christ, and have received from him many jewels of grace, and infallible tokens of special affection, though at the present by some fearful provocation, they have so fare incurred his displeasure, that he will not look upon their tears, nor hearken to their sighs or groans, nor once turn his countenance towards them, which they infinitely value above their life. To these we are to minister this cordial; That Christ his contract with the soul is indissoluble, that the Covenant of his peace is immovable, that the seed of regeneration is immortal, that whom God loveth he loveth to the end, that they may have lost the sense, but they cannot the essence of true faith, that their new name is still written upon the white stone, though such a mist be cast before their eyes that they cannot read it now; but after a great defluxe of penitent tears, Christ will anoint them with the eyesalve of his Spirit, and then they shall clearly see and read it: for he that receiveth it knoweth it. And so I fall into the third point, the knowledge of this perpetuity: He knoweth it who receiveth it. As the eye seethe either 1. Per radium rectum, a straight line drawn from the eye to the object: Or, 2. Per radium reflexum, a beam reflected from the object to the eye: so the soul hath a double knowledge; direct, of the object; and reflex, of her own acts. As when I look in a glass I look upon myself looking in it: when I touch my pulse I feel my feeling of it: in like manner the soul by reflexive knowledge apprehendeth her own apprehension, judgeth of her own judgement, and believeth her own faith and belief. How can there be any assurance by faith, if there be no assurance of faith itself? Saint u Ep. 112 c 3. Fides ipsa ment u●que videtur quamvis hoc fide credatur quod non videtur. Austin is most express for this reflexive act of faith: Faith itself, saith he, is seen in the mind, though we believe those things by faith which we cannot see: and again, * De trin. l. 13. c. 2. Fides est in intimis nostris mentibus, nec eam quisquam hominum videt in alio, sed in semetipso. Faith is in the inward parts of the soul, neither can any man see it in another, but in himself he may. Can there be any doubt of this, I would evict it out of the express words of our Saviour (Joh. 14.20.) In that day you shall know that I am in the Father, and you in me, and I in you. And of Saint Paul: x 2 Cor. 13.5. Examine yourselves whether you be in the faith or no. Know ye not yourselves that Christ is in you, except you be reprobates? And, y 2 Tim. 1.12. I know whom I have believed. And, z 1 Cor. 2.12. We have not received the Spirit of the World, but the Spirit of God, that we might know the things that are freely given us of God. Hang up a taper or a carbuncle in a dark room, and you shall perceive that first it discovereth itself by its own light, and then all things in the room. This taper or carbuncle is faith in the soul, which as it manifesteth all other graces, so most clearly also itself. The heat by the incident beam of the sun is but weak, the greatest is by the reflected: so is it in the act of faith, there is but small warmth of comfort from the direct act, whereby we believe the singular privileges of all true believers; the greatest comfort is by the reflexive, viz. that we are true believers, and share in those comforts. Without this reflexive knowledge there can be a Rom. 14.5. no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full persuasion in our minds, much less b Eph. 3.12. In whom we have boldness and access with confidence by the faith of him. access with confidence. Which yet the ancient Fathers not only teach plainly out of the Apostle, but also show manifestly how it may be obtained. S. c Moral. q. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Basil putteth this case of conscience: How may the soul assuredly be persuaded that God hath forgiven unto her her sins? And he resolveth it thus: When she findeth in herself the like disposition and affection to his, that said, I hate iniquity, and all false ways I utterly abhor. Saint d Amb. Serm. 2. de serm. Ambrose thus: He that cleaveth to that leaven is made himself leaven, and thereby sure of his own salvation, and secure of gaining others to the faith. Saint e Leo Serm. 2. de pasch. Leo thus: If they find any of the fruits of charity in their conscience, let them not doubt but that God is in them. But we need not borrow torch light where the sun shineth so bright in holy scriptures. f 1 Joh. 5.10. He that believeth in the son of God hath the testimony in himself: And, the g Rom. 8.16. Spirit testifieth to our spirit, that we are the sons of God; the Spirit of God warranteth the major, In whomsoever the marks of God's children, set down in scripture, are conspicuous, they are the sons of God: our Spirit testifieth the minor, that these marks are in us. Now because this assumption can be proved no otherwise than by experience, and our own inward sense, my fourth observation hence directly ensueth, That no man knoweth the new name save he that receiveth it: which is the last point now to be touched, and note to be quavered on in my close, viz. the propriety of this knowledge. None knoweth save he that receiveth it. For no man knoweth the things of a man, save the h 1 Cor. 2.11. spirit of man that is in him. If this white stone were visible to the eye of the body, and it were given to us in presence of others, it could not be but that some should see and know it besides him that receiveth it. But this white stone is conspicuous only to the eye of faith, which is the i Heb. 11.1. evidence of things not seen, and it is given by the Spirit which is invisible, and received also by the inward faculties of our soul, which are likewise invisible. Were this knowledge only conjectural, and gathered from outward signs and tokens, others might have notice thereof as well as ourselves: but the Spirit saith here, No man knoweth save he that receiveth it. It must be therefore a special act of special faith whereby we are assured of our adoption by faith, and of faith by the Spirit. k In Apoc. Sint duo quorum uterque laudat mell, said alterus lingua loquitur quod fauces ignorant, alterius quod delectatio gustus cum docuerit. Ansbertus giveth good aim to the meaning of this text: Suppose two (saith he) commending honey, of whom the first discourseth out of his reading, the tongue of the second hath tasted that he speaketh of, such (saith he) is the knowledge of him who hath received the white stone. Others may know it in specie, but he in individuo: others contemplatively, but he experimentally. l in Apoc. Tantae excellentiae est nomen istud, ut nemo sciat quid valeat, quantum boni comprehendat, nisi qui adoptatus est. Sardus cometh nearer the mark, This name (saith he) is of such excellency, that no man knoweth it, that is, the value and worth of it, but he who is adopted by God. m Rupert. in Apoc. Cui nemo scit nisi qui accipit? quia nominis ejus scientiam non alterius extrinsecus documentum, sed proprium interius efficit experimentum, ideo nemo scit nisi quem spiritus regenerando filium Dei effecerit, & ipsâ regeneratione scientem ejus rei doctumque suo tactu effecerit. Rupertus hitteth it; Why (saith he) doth no man know this name saving he that receiveth it? Because this name cannot be known by any outward document, but by an inward experiment; not by external evidence, but by inward sense: therefore no man knoweth it saving he whom the Spirit by regeneration maketh the son of God, and by the same act maketh him know it. There is a great difference between a contemplative and an experimental knowledge of the privileges of God's children. A blind man from his birth may hear the theory of the Sun read unto him, but he can never conceive rightly of the beauty of that glorious lamp of heaven, or take the hundreth part of that delight which we do who see it. The discourse of the Jewish Rabbins concerning the delicacy of this Manna in my text is sweet, but nothing to the taste of it. The meditations of Divines upon the joys of heaven are able to ravish the soul with delight, yet are they nothing to St. n 2. Cor. 12.2. Paul's rapture into the third heaven: so fare experimental knowledge in particular exceedeth contemplative in general. Out of this experimental knowledge the Spouse testifieth, o Cant. 5 1. I have eaten my honey comb, with my honey. To this the Prophet David inviteth, p Psal. 34.8. O taste and see how gracious the Lord is. For this the Apostle prayeth, that the Philippians might abound in all spiritual wisdom and q Psal. 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. experience, or sense: and this is the knowledge here meant. You have heard the lessons set in the lines of my text; what remaineth but that according to my proposed method I direct you to foot the spiritual dance accordingly? 1 And in the stone a new name. Mutatio nominis mutatio hominis, Applicat. a new name should carry with it a new man. When God changed r Gen. 32.28. jacob's name into Israel he changed his condition: and certainly Christ giveth this new name to none, to whom he giveth not withal a new nature. If therefore we expect that Christ should write this new name in a white stone, and give it us; let us give all diligence that the image of the new man may shine in our souls; otherwise, if the old Adam be young in us, if our old infirmities be strong in us, if the old leven puffing us up with pride, and souring the whole lump of our nature is still in us; if our old corruptions, be they vicious, or ambitious, or a varitious, or superstitious, still master us, this white stone here mentioned will prove a black stone to us, and this new name written in it a hand-writing against us. For a s Salvianus de provide. l. 4. Reatus impii pium nomen. & l. 3. Quid est in quo nobis de Christiano nomine blandiamur, cum utique hoc ipso magis per nomen sacratissimum rei simus quod a sanctimoniâ discrepamus? holy and godly title in a wicked man improveth the guilt of his sin. This new name is the title of the Son of God, which appellation should bind us to our good behaviour, that we carry ourselves so in private towards God, so in public towards men, so holily in our devotion, so faithfully in our vocation, so uprightly in our conversation, that we may be Proles tanto non inficianda parenti, children not unworthy to be owned by such a Father, who hath adopted us in Christ. What a shame is it for a Prince, or the son of a Noble man to filch and cheat, and take base courses, and live sordidly? Tertullian strongly refuteth Montanus his prophecies by his personal infirmities; What? (saith he) a Prophet, and a Dicer? a Prophet, and an Usurer? a Prophet, and fleshly given? a Prophet, and distemper himself with drink? We may streigne this string higher, What? a Christian believer, and a Pagan liver? the Son of God, and do the works of the Devil? the child of light, and walk in darkness, in gluttony, chambering and wantonness, strife and envying? an heir of heaven, and all his mind and thoughts upon the muck and dung of the earth? Why dost thou reproach thine own t Basil seleuc. Cur appellationi cujus virtute cares contumelium irrogas? quid gestas cognomen? quid personae probro sit? quid factis appelationem impugnas, & calumniâ nomen tuum afficis? name? Why dost thou disgrace thy greatest honour? Why dost thou overthrow thine own title by thy deeds? 3 If Christ hath written our new name in a white stone, let us imprint his name in our hearts, as Ignatius did, and that so deeply, if we may believe the Legend, that the characters thereof were legible in it after his death: let us sing a new song to him that hath given us this new name. 4 If no man upon earth know to whom Christ hath given this white stone saving he that receiveth it, let us take heed how we suddenly writ any man's name in a black stone, I mean pass the censure of Reprobates upon them. The u Mat. 7.1. Judge himself adviseth not to judge, lest we be judged. The foundation of God remaineth sure, having this seal, God knoweth who are his, not we: we ought to labour for the reformation, and pray for the conversion, and hope for the salvation of any to whom God, for aught we know, may give repentance unto life, as he hath given to us: They cannot be worse than we have been. x Cypr. ep. l. 3. Nemo id sibi arroget quod sibi soli reservat pater. Let no man arrogantly assume that to himself which the Father hath reserved to himself alone, viz. the fan to sever the wheat from the chaff in Christ's floor. 5 Lastly, if we desire to eat of the hidden Manna, let us loathe the fleshpots of Egypt; if we covet this white stone, let us value it above all precious stones; if we expect this new name, let us contemn the titles of the world: let us study less other men's titles and states on earth, and more our own state in God's promises, and title to heaven: let us view in the glass of holy Scripture the true marks of God's children, and seek to find them all in ourselves. So shall we be sure before death closeth up our eyes, to have a sight of this new name here, and after we remove hence to read it written in glorious characters in the gates and walls of the new Jerusalem, descending from God, whose x Apoc. 21.19. streets are paved with gold, and the gates and foundations of the walls garnished with pearls and all sorts of precious stones: into which heavenly Mansions, when we are ready for them, God receive us for his sake, who is gone thither before to prepare them for us. To whom, etc. SATANAE STRATAGEMATA. THE XXIX. SERMON. 2 COR. 2.11. Lest Satan should get an advantage of us: for we are not ignorant of his devices. Right Honourable, Right Worshipful, etc. SCaliger hath long since set forth an excellent work de emendatione temporum, but we need rather books de emendatione morum. For in this Crisis of distempered humours, such is the condition of most hearers, that the Minister of God, though upon good warrant from his text, can hardly rebuke the public enemies of Church or State, but he shall procure private enemies to himself. Every one is jealous that something is said or meant by our Paul's against his great Diana. If he stand for, or be inclinable unto the new, or newly taken up expressions of devotion, he suspects the Preacher glanceth at him under the name of a temporizer, or symbolizer with Papists. If he be averse from such customs and rites, he conceiveth himself to be taxed under the name of a refractory Nonconformitant. If he make any great show of religion, he thinks himself pointed at in the reproof of an Hypocrite; if little or no show, he feels himself galled in the reprehension of the profane worldling. If he relish the leaven of Arminius, he takes himself to be wounded through the Pelagians; if of Cartwright, through the Brownists; if of Cassander, or the Catholic Moderator, through the lukewarm Laodicean sides. Yet I have met with an enemy, through whose sides I am sure no man will hold himself wounded, whose part no man will take, whose quarrels no man will own, against whom it is lawful to cast not only fiery, but also poisoned darts, Tincta Lycambaeo spicula fell— whom to particularise is discretion; to stigmatize, moderation; to curse to the deep pit of hell, piety; to hate with a perfect hatred, the top of Christian charity: I mean the grand enemy of mankind, whose name and spiritual snares you hear of in the reading of my text; but through God's help shall see, and handle them, and pull them asunder in the explication and application thereof. a Plut. in Apoph. Optimus ille est Imperator qui maximè cognitas habet res hostium. Et Eras. ap. l. 5. Chabryas was wont to say, that he was the best Commander in war who best understood his enemies. For knowing wherein their strength consisted, he could prepare against it; and being acquainted with the manner of their fight, he could discipline his soldiers accordingly; and having good intelligence what courses they meant to take, he could prevent them therein, and always work upon the advantage. As in all other sciences and arts, so in the military profession there are certain axioms, maxims, or general rules: whereof the first is, b Vegetius de re milit. l. 3. c. 26. Quicquid tibi prodest adversario nocet, quicquid illum juva, tibi semper officit. Whatsoever is good for our enemies is always hurtful to us; for his gain is our loss, his rise is our fall, his honour is our infamy, his help is our hindrance, his devices are our snares, his plots are our traps, his inventions are our circumventions. Wherefore it cannot but be a matter of great importance to all that fight under the banner of Christ's cross against Satan and all his infernal forces, to be informed out of Scripture, and the observations of the best experienced soldiers in our spiritual warfare, wherein our ghostly enemy's strength lieth, after what manner he assaulteth us, and what are his usual stratagems whereby he most prevaileth; ut praemoniti, simus praemuniti, that being forewarned of them, we way be forearmed against them. To which end, among others, I pitched my serious thoughts upon this passage of Scripture; wherein one of Christ's Worthies, who in his time fought many noble battles, and was more than conqueror in them all, advertiseth the Corinthians of a design that Satan had upon them, viz. by the rigour of their severity to cast away one of the members of their Church, whom they had cast out of their congregation for his incestuous match. Occas. There was great reason the Elders and Governors at Corinth should be exasperated against this delinquent, c Call come. in 2 ad Cor. qui primus nitorem ecclesiae tam turpi notâ maculasset, who was the first that blemished that Virgin Spouse of Christ: and therefore having received warrant from the Apostle to proceed against him, they draw out their sharp sword of excommunication, and presently cut him off from their assemblies; never thinking they could do enough to manifest to the world their detestation of so foul a fact, and fouler a scandal. Hereupon the common adversary worketh, hardening their hearts more and more by a colourable pretence of zeal, and locking up their ears against the prayers, and shutting their eyes at the tears and lowest submission of this disconsolate penitent; that so he being out of all hope of restitution to his former state, might run some desperate course. And very like it was that Satan would have gone beyond them all, had not the Apostle descried this his subtle device, and discovered it unto them in this clause of his letter, which carrieth this sense: Paraphr. My beloved brethren at Corinth, it grieveth me to write any thing to you to grieve you, who are the crown of my joy; and therefore I wrote heretofore more smartly against him who troubled you, that I might make a trial of your love towards me, in vindicating the honour of your Church, my plantation; and you have abundantly testified your obedience to me, and zeal for the Gospel, by putting him from among you, who brought an obloquy upon you, and blasted the fruits of my labours. But now the case is much altered, he is not what he was, he swelleth not with pride, but is fallen away with grief, and will undoubtedly sink in despair, if you reach not out your hand of compassion to save him from drowning in a sea of salt tears. Wherefore things standing thus with him, let my pen which gave the wound, heal it; and if upon my former letter, to show your obedience to me, you bond him with an anathema to confirm the same, upon this letter release him: Una eademque manus vulnus opemque ferat. If I forgave others for your sake, forgive him now for my sake, or at least for your own sake, lest the common adversary make an advantage of your zeal for the Church, to maim it; and abuse that power which God hath given you for edification, to the destruction of one, who before was, and after reparation may be a living Temple of the holy Ghost. The words contain in them a wise prevention of a subtle circumvention; wherein I observe 1 A caution, Divis. 2 A reason. The caution most seasonable, lest Satan should get an advantage. The reason most forcible, for we are not ignorant of his devices. In the former we are to take special notice, 1 Of the caveat put in, ne circumveniat. 2 Of the party against whom it is put in, Satanas. 3 Of the parties in whose behalf it is put in, nos. 1 Him. 2 You. 3 Me. The reason is drawn from two heads, 1 The cause of the danger, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They are devices. 2 The notice thereof, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We are not ignorant of them. First, of the caution: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some render these words, lest Satan should usurp upon you; and they give this reason, because, say they, d Theod. come. in 2 ad Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Satan hath no right to any place; wheresoever he getteth footing he is an intruder and usurper: like Antiochus surnamed Hierax, the Hawk, who had no estate or patrimony left him, but preyed upon others territories, and by rapine patched out a kingdom to himself. Others read, lest Satan circumvent us, agreeably to the circumstances of the place, and the practice of the devil; who being demanded by God, e Job. 1.7. from whence he came, answered, from compassing the earth; & cur circuit, nisi ut circumveniat? why doth he compass the earth, but to circumvent us? Circumvention is more easily understood, than prevented or avoided. A Wrestler who can circumvenire, come about his adversary, taketh hold where he list to his best advantage: in a duel fought on horseback, he that can nimbly turn his beast, and circumvenire, come about his Antagonist, he striketh him at pleasure: when a passenger is met by a thief at every turn, he is properly circumvented: when a city is environed and begirt with a puissant army, that is circumvented, there is no hope to escape. By which few instances you may perceive how apt this phrase is to express the great danger of Satan his temptations. Yet the King's Translation (lest Satan get advantage of us) cometh nearest to the Greek Etymology, which imports, to have more or the better, to gain over and above: and Oecumenius the Greek Scholiast descanteth upon this signification of the word after this manner: * Oecumenius in 2 Cor. 2.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Doth not Satan gain over and above, when he gains upon us both ways, when he getteth an advantage of us both by sin and repentance, both by vicious pleasures, and by godly sorrow? as he would have done upon this Corinthian, whom first he persuaded to make an incestuous match, to satisfy his lustful desires; and after he felt the smart of his sin, and severe censure of the Church, he wrought upon his sorrow, and sought to drive him into desperation. But why doth the Apostle say, lest he get advantage of us? was Saint Paul in any danger, or had Satan any design upon him? We may piously conceive that Saint Paul joins himself with them, because he esteemed all those whom he begot to Christ by the Gospel, no other than his own children; and the Father cannot but suffer in the loss of his child. The f Cypr. de laps. Plus pastor in gregis sui vulnere vulneratur. shepherd must needs be endamaged when any of his flock is diminished. g 2 Cor. 11.29 Who is offended, saith Saint Paul, and I burn not? yet this is not all, Saint Paul was further interessed in this business than so: for the Corinthians had excommunicated this incestuous person by order from the Apostle himself, and therefore if he had miscarried, Satan had made his advantage upon all: upon the incestuous person, whose soul he would have ruined; upon the Church, which he had maimed of a member; upon the Corinthians, and S. Paul himself, under whose hands this patient had been so roughly handled, that he died in the cure. These were Satan's reaches, or as they are here called, devices; which he could not carry so closely, but that the Apostles vigilant eye descried them: for, saith he, We are not ignorant of his devices. Did the householder know what night the thief would come to rob him, he would certainly guard his house: did the birds know a snare were laid for them, would they come near it? were the fishes ware that a net were spread for them, would they run into it? had the soldiers certain notice of an ambush set for them, would they be surprised? Lo here, beloved, snares of temptation, nets of circumvention, ambushes of destruction, prepared by a most subtle enemy, and we are not ignorant of them; if then we be taken, entangled, or surprised, can we lay the blame upon any thing but upon our careless and reckless folly? Can we plead with him in the Poet, Non expectato vulnus ab hoste tuli; I was wounded by a dart I was not ware of, our case deserved some compassion: but when we know our enemy, and are foreshowed what fiery darts he prepareth for us, and when and how he will cast them at us, if we receive our death's wound, our blood must needs be upon ourselves. Satan assaults us two manner of ways, by his lion's paw, & by his serpent's sting; by open force, and by cunning sleights; by the one in time of persecution, by the other in time of peace: of the latter the Apostle here speaks, saying, we are not ignorant of his Devices. Devices are subtle means to compass our ends, such as are tricks in gaming, fallacies in disputing, sleights in wrestling, mysteries in trading, policies in state, and stratagems in war; the enemy of our soul is full of them: — cui nomina mille, Mille nocendi arts.— Lypsius hath written of all the warlike engines used by the ancients, and Vegetius of their military policies and Captaine-craft; but never any yet was able to recount, much less describe all Satan's poliorcetickes and stratagems. Some of the chief and most dangerous, partly out of scripture, and partly out of experienced soldiers of Christ, I purpose to acquaint you with at this time. 1. The first stratagem, policy, or device of Satan is, To observe the natural constitution of every man's mind and body, and to fit his temptations thereunto. For he knoweth well, that as every plant thrives not in every soil, so neither every vice in every temper and complexion. Though there be in every man a general averseness from good, and propension to evil; and albeit nature, as it is corrupted since the fall, be a stepdame to all virtue, and a mother to all vices, yet she is not equally affected in every one, to all her own children. Some ill conditions are more incident to some climates, to some countries, to some families, than others. The Eastern people were for the most part given to sorcery, the ancient Jews to idolatry, the Greeks to curious heresy, the Latin Church to superstition. Unnatural lust seemeth to be naturalised in Italy, pride in Spain, levity in France, drunkenness in Germany, gluttony and new fangled fashions in great Britain. Ambition haunteth the Court mostly, faction the University, luxury and usury the City, oppression and extortion the Country, bribery and forged cavillations the Courts of justice, schism and simony the Church. Pliny writeth of some families, that they had privy marks in their bodies, peculiar to those of that line; the like may be found in men's minds: and every one herein is like the Leopard, Cognatis maculis parcit fera: he h Greg. mor. in Job. l. 29. Priùs conspersionem uniuscujusque intuctur, & pòst tentationum laqueos apponit. favoureth his own spots. These spots Satan curiously marketh, and accordingly frames his suggestions: he observes our walks, and spies our usual haunts, and there sets gins for us. As the Mariner marks the wind, and accordingly hoiseth up or striketh sail: or as the cunning Orator learneth which way the Judge propendeth, and ever draweth him where he seethe him coming on; so the Devil maketh perpetual use of the bent of our nature to help forward his temptations, rightly considering that it is a very easy matter to bow a tree the way it bendeth of itself, to cast a bowl swiftly down the hill, to push down a wall where it swaggeth already, to trip up his heels whose foot is sliding. He would find it a matter of some difficulty to tempt a phlegmatic man to quarrelling and contention, a choleric man to sloth and sluggishness, a melancholy man to excess of mirth, a man of a sanguine complexion to over much sorrow, because the bias of their constitution carrieth them to the contrary affections. What then doth this crafty Sinon? he creepeth into the bosom of the choleric man, by adding fuel to his natural fire, and whetting his desire of revenge; of the sanguine, by preparing a sweet bit for his liquorish taste; of the phlegmatic, by making a down bed for him to sleep in it securely; of the melancholy, by opening a spring to pensive thoughts, and driving him along upon a full stream of sorrow into the gulf of despair. 2. The second stratagem, policy, or device is, To observe our natural abilities and endowments, and accommodate his temptations thereunto. Like a cunning Poet he fits every actor with a part agreeable. Ex quolibet ligno non fit Mercurius, Every piece of timber will not serve to carve Mercury on; neither is every man fit to make an Arch-traitor or Heretic. He that will be the ringleader of rebellion, had need be a man of great parts and power. Such was Jeroboam in Israel, Cyrus the younger in the Persian state, Arbaces in the Assyrian, Alcibiades and Themistocles in the Athenian, Hannibal in the Carthaginian, the Gracchis, and Marius, and Cinna, and Sylla, and Catiline in the Roman state. None but a man of a curious wit, and a prying Spirit into the secrets of nature, would busy himself in astrological and magical speculations: Satan therefore finding Zoroastres of old, and Cornelius Agrippa of late, fitted for this purpose, used their brains and pens, under the title of natural magic, or hidden philosophy, to commend sorcery, figure-casting, and negromancy to the world. When Absalon went about to dispossess his Father, a wise and puissant Prince, of his kingdom, he needed a man of a deeper reach than his own to be his Counsellor: therefore Satan sends him Achitophel, the cunningest Politician that age afforded, whose ungodly Maxims and state Aphorisms, fit for no Court but Lucifers in hell, passed by tradition for the most part, till that Florentine monster Nicolaus Machiavelli committed them to writing. The invention and maintenance of heresy is no work of a dull wit or illiterate apprehension; which the Father of lies and all falsehood understanding, employed the subtlest Philosophers to devise and defend impious novelties against the Orthodox faith. In which regard Tertullian fitly termeth Philosophers the patriarchs of Heretics; from whom we may derive the pedigree of Arrius, and Sabellius, and Coelestius, and Pelagius, the fragments of whose works yet extant in the Father's writings, show the subtlety of their wits, and their excellent skill in sophistry. Neither was Servetus much inferior to Arrius, nor Socinus to Coelestius, nor Gentilis to Sabellius, nor Arminius to Pelagius, who in our days have uttered some of their wares at second hand, setting only a new gloss of words upon them. As Phillis in the Poet pitifully complaineth against Demophoon for flying away from her in the fleet of ships she furnished him withal: i Ovid op Phil. Demophoonti. Remigiumque dedi quo me fugiturus abires: Heu patior telis vulnera facta meis. so the Church and University have just cause to exclaim against her own children of eminent parts, that they have given her the deepest wounds by those weapons of art and authority wherewith she armed them. The third stratagem, policy or device of Satan is, To accommodate his temptations to men's outward estate, condition, and place; which much swayeth either way. For you shall seldom hear of a man in high honour humble, or in disgrace proud; in prosperity distrustful, or in extreme misery hopeful; in wealth discontent, or in poverty patiented; in abundance temperate, or in want luxurious; in health and strength mortified, or in sickness lustful. Had not the Philosopher, in the second of his Rhetorickes, taught us what impressions these outward things make upon the mind, we might have read it in the Greek and Latin proverbs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Honours mutant mores. Who knoweth not that tyranny is often incident to sovereignty, ambition to nobility, oppression to power, insolency to wealth, and luxury to abundance, as contrary vices to contrary fortunes? Whereupon the subtle spy of mankind suggesteth evil motions, agreeable as well to our outward estate as our inward qualities: he shooteth his poisoned arrows always with the wind, that they may be carried with a double force, the motion of the air and the strength of his arm; and hard it is if he prevail not, when both our natural temper and parts, and our outward condition and calling help forward his attempts against us. Adam was no sooner made by God a Prince on earth, but he tempteth him to aspire higher, even to be like God himself the King of heaven; and this temptation taketh, because it well suited with Adam's present honour and happiness. Nimrod was a mighty man, Satan therefore tempteth him to violence and tyranny; and his temptation taketh, because it met with a fit subject. Nabuchadnezzar was a great, puissant, and magnificent Prince, Satan therefore tempteth him to pride and vainglory; and this temptation taketh, because it was suitable to the high quality of that Monarch. Joab was a great Commander in war, Satan therefore tempteth him to a bloody revenge on Abner his competitor; and this temptation taketh, because it fitted so well Joabs' profession and present discontent. Haman was King Asuerus his favourite, and could ill brook any to rise in the King's Court, Satan therefore tempteth him to envy Mardocheus, and lay a plot to destroy him and all the Jewish nation; and this temptation taketh, because it sorted well with the proud stomach of that Prince's Minion. To conclude with the worst of all men, Judas; Satan saw that he had the bag, and was basely covetous, repining at any extraordinary expense, even upon his Master's person, therefore he tempteth him by money to betray his Master; and this temptation took, because it so well agreed with Judas his disposition and employment. Eutrapeles, as it seemeth, had good experience how men's inward minds changed with their outward garb: for, — Cuicunque nocere volebat Vestimenta dabat pretiosa: if he had aspleen at any, and intended to ruin them, he sent them rich & costly apparel; not doubting but after they had put it on, they would withal take upon them, and by their insolent carriage bring themselves into danger. We cannot but smile when we read of Bucephalus, that when he had on his rich comparisons, and held his golden bit between his teeth, he would suffer none to mount upon him but Alexander; but when he was out of his costly trappings any Page or Lackey might backe him. Have we not greater reason, I will not say to laugh at, but to pity the folly of most men, who, according to the words of the Psalmist, k Psal. 49.20. being in honour have no understanding, but may be compared to the beast that perisheth? Their purple robes are no sooner on but they reflect upon their own worth and wisdom, and trample those who were before their equals, under foot. 4. The fourth stratagem, policy, or device is, To tempt us by method, beginning with questionable actions, thence proceeding to sins of infirmity, from them to wilful transgressions, after to heinous crimes, and last of all to obstinacy and final impenitency. No wool or cloth is died purple or scarlet at the first, but after diverse tinctures, at the last taketh that deepest die: so doth the soul scarlet and crimson sins, after many lesser faults of an inferior die or stain. i Juven. Sat. 2 Nemo repentè fuit turpissimus: No man at one leap gets up to the top of all impiety: therefore Satan takes him by the hand and leads him by these several steps; 1 An evil motion, plot, or design. 2 The entertainment of it with some kind of approbation. 3 A determination to pursue it. 4 A vicious action. 5 An evil habit or custom. 6 The defence or justification of his wicked course. 7 Glorying in it, and in a reprobate sense. He that hastily turns the peg to wind up a triple to his pitch, will sooner break the string than tune it; but if he strain it up by little and little, he bringeth it without danger to the height. Had Satan at the first dash tempted Saint Peter to forswear his Master, and curse himself, doubtless the Apostle would have abandoned the suggestion, and defied the tempter; who yet wrought upon him by degrees, and at length obtained his end. First he cooleth his zeal, persuading him not to run upon danger; but if he were resolved to see what would become of his Master, to follow him afar off: when he comes slowly to the high Priests palace, he sets a damosel upon him to question him, and upon a light apprehension of danger he gains from him an unadvised denial; after, upon greater fear, a double and triple abnegation; in conclusion an oath, to make good his former denials. If this grand Impostor of the world, and cunning supplanter of souls meet with a man of a strict conscience, who endevoureth to walk uprightly before God; first he tryeth to bring him to venture upon questionable actions, such things as may bear a dispute whether they are sins or no, as statute usury (to take eight in the hundred): legal simony (to buy the next advowson of a living, the Incumbent lying desperately sick): customary sacrilege (to pay a certain rate for the tithe, though far less in value than the due.) If he get thus much ground of him, he easily presseth him forward to commit some undoubted sins, but small in the kind; as to let his eyes range about vain objects, to entertain a wanton thought for a while, to keep from Church in foul weather, to salve a fault with a handsome excuse, to misspend an hour or two with a friend in a Tavern: after Satan hath gained thus much of him, he will easily draw him from making little account of small sins, to make small account of great. For as the wimble bores a hole for the auger, so less sins make way for greater; idleness for wantonness, lust for adultery, wrath for murder, lying for perjury, errors for heresies, good fellowship for drunkenness and all wickedness. Milo by carrying a calf at the first, and after a bullock, was able in fine to bear an ox. And it is storied of Mithridates King of Pontus, that by taking weak poisons at the first, & by degrees stronger, in the end he brought his body to that temper, that no poison could work upon him. Effecit poto Mithridates saepe veneno, Toxica ne possint saeva nocere sibi. Thus custom in small sins at the first, and in greater after, makes us in the end insensible of all. This rule of Satan's method extendeth farther than private corruption in men's minds. For thus sensim sine sensu, tyranny, heresy, and superstition overran the greater part of the Church. The Bishop of Rome in the beginning contended but for a bare primacy of order, which considering the great power of that City, being the seat of the Empire, was without much difficulty yielded unto him: after he pretends to a little more, viz. receiving the last appeals from the sentence of the other Patriarches; this Sozimus stickled for, alleging for it a Canon of the Council of Nice, which the African Bishops proved to be forged. By Boniface the third his time he durst to put in for the title of Universal Bishop, which he obtained, though m Plat. in. Bonif. 3. An. 666. with much ado, through the Emperor Phocas his means, who murdered his Master Mauritius. By virtue of this title his successor Vitalianus took upon him to give spiritual laws to the whole Church; and after him Pope Hildebrand to give temporal laws to Kings and Princes, to depose them at pleasure, and to dispose of their crowns. As tyranny, so superstition and Idolatry stole pedetentim into the Church. First to confirm Christians in the faith of the resurrection, and to encourage them to constancy in their holy profession, in the Church Liturgy there was some commemoration made of the dead; after this commemoration succeeded anniversary panegyrickes in their commendation soon after, public giving thankes to God for them by name; and last of all, direct invocation of them. In like manner gross Idolatry crept into the Church. First images and pictures of Saints were used in private for memory, history, or ornament only; after, upon the like colour of pretence in St. n Epist. ex Regist. 9 Adorate Imagines omnibus modis devita. Gregory's days they were brought into the Church, with an express prohibition of worshipping them. In the next age the worship of them was enjoined by Pope Adrian in the second Synod at Nice; yet not for themselves, but respectively only in regard of that which they represent: but now in our age, since the Council of Trent, it is the tenant of the Roman Church, that Images are to be worshipped for themselves, o Bell. de imag. sanct. l. 2. c. 21. Ut in se considerantur, non tantum ut vicem gerunt exemplaris; and farther the Heathen go not in their Idolatry, nor the wiser of them so fare. 5 The fift stratagem, policy or device of Satan is to bring us from one extreme to another: when our heart smiteth us for any grievous sin out of detestation thereof, unless we walk circumspectly we are easily carried to the opposite vice. With this engine Satan maketh great batteries upon many weak Christians, not only because it is a hard thing to hit the middle, but because we are apt to think that the extremest opposition to that vice which lieth heaviest upon our conscience is the work of grace in us, not considering that vices are not only opposed to virtues, but to vices also. Our way to heaven is like the course of a ship in the Sicilian sea between two rocks called the Symplegades, the one lying on the right hand, the other on the left; between which the channel is so narrow, that few seek to decline the one but they dash on the other. Incidit in Scillam qui vult vitare Charybdim. As those that go upon ropes, or pass over a narrow bridge, if they be not exceeding careful, when the body swayeth or the foot slippeth one way, by hastily leaning too far the other way they fall irrecoverably: so if we be not very watchful over our ways, in declining one vicious extremity, ere we are ware we pass the middle, and are upon the other. I need not go fare for an instance; this Corinthian, before he fell into this snare of Satan, was puffed up in pride, and sinned presumptuously; but after the heavy censure of the Church for his incestuous marriage, and the remorse of his own conscience for it, he fell into the contrary extreme, took on so far, and plunged himself into so deep sorrow, that he was in great danger to be swallowed up in the gulf of despair. Demea offended not so much in rigour towards his children at the the first, as afterwards in indulgency when he felt the smart of his own rod. None usually so exceed in mirth, and run into that riot of pleasure as melancholy men when they are out of that humour. This stratagem serves Satan's turn as well in matter of faith as manners. For as vices are in both extremes, and virtue in the middle; so oftentimes errors in doctrine are in both extremes and truth in the middle: by overreaching against one heresy we wrong the truth, hurt ourselves, and fall upon the error in the other extreme. St. p V●● 〈◊〉 t●●. C●g●●● ca●● J● Regis. Basil in his heat of opposition to Sabellius his heresy, was transported so fare, that he came within the Verge of the opposite heresy, and uttered some inconvenient speeches concerning the Trinity. St. Austin likewise in his zeal against the Pelagians, who sleightned baptism, went too fare in urging the necessity thereof, pronouncing all children that died unbaptised to be damned. And how many are there among us, who out of hatred of the Antichristian tyranny, condemn all Ecclesiastical Hierarchy? out of detestation of superstitious rites, dislike even decent ceremonies? in opposition to garish and idolatrous trimming of Temples, are brought to disallow all cost in adorning and beautifying Christian Churches? 6 The sixth stratagem, policy or device of Satan is to turn himself into an Angel of light, and thereby to persuade the children of light that his suggestions are the motions of God's holy Spirit. This he attempteth and often effecteth by observing what gifts and graces are most eminent in God's children, and to what actions of piety or charity they are most addicted, and subtly, under the colour and resemblance of these, drawing them to those neighbour vices that seem to have most affinity with their Christian perfections: like as if a cunning Lapidary should insinuate into the company of a rich Merchant, and getting a sight of his cabinet of Jewels, should cheat him with counterfeit stones in stead of them. To discover this plot of Satan more apparently: 1 Religion is a true jewel, Superstition a counterfeit: 2 Humility a jewel, Pusillanimity a counterfeit: 3 Spiritual wisdom a jewel, Worldly policy a counterfeit: 4 Magnificence a jewel, Prodigality a counterfeit: 5 Tenderness of conscience a jewel, Scrupulosity a counterfeit: 6 Severity a jewel, Cruelty a counterfeit: 7 Clemency a jewel, Indulgence a counterfeit: 8 Zeal a jewel, Indiscreet fervour a counterfeit: 9 Diligent search into divine mysteries a jewel, curiosity a counterfeit: 10 Inward peace a jewel, Carnal security a counterfeit: 11 Confidence in God a jewel, Presumption a counterfeit: 12 Constancy a jewel, Pertinacy a counterfeit. Here then is Satan's masterpiece, to rob us of our precious jewels of grace, and deceive us with counterfeit in their room; by name, to adulterate and sophisticate the former virtues by the later vices: 1 Religion by Superstition. 2 Humility by Pusillanimity. 3 Spiritual wisdom by Policy. 4 Magnificence by Prodigality. 5 Tenderness of conscience by Scrupulosity. 6 Severity by Cruelty. 7 Clemency by Indulgence. 8 Zeal by Indiscreet fervour. 9 Diligence by Curiosity. 10 Inward peace by Carnal security. 11 Confidence by Presumption. 12 Constancy by Pertinacy. Saul was most zealous for the law of Moses: this his fervour Satan inflaming enraged him against the Apostles and Disciples, whom he as then thought to be capital enemies to the law: in this his rage he makes havoc of the Church of God, deeming that he could not do better service to God, than to be an instrument to put to death the dearest servants of Christ. The great love St. Cyprian the Martyr bore to the Orthodox faith, and the Professors thereof, bred in him a vehement detestation of Heresy and Heretics: upon this Satan works, and draweth him by degrees to question, then to condemn their baptism, and lastly to press the necessity of rebaptising those that were baptised by them. Theodosius his infinite desire of the Church's peace was a most commendable and Christian virtue in him; yet Satan made his advantage of it, working him to some connivance at the Arrians, which much prejudiced the Orthodox Professors. Who can sufficiently extol Constantine the great his love to Bishops and Churchmen? yet Satan abused this his pious respect to the Clergy, in such sort that when diverse Bishops brought inditements one against another, for adultery and other foul crimes, he never so much as looked upon their papers, but presently burned them, saying, that rather than any should espy the nakedness of those his spiritual Fathers, he would cast his Princely robe over them to cover them. Whosoever readeth the story of St. Monica, would think that a son could never do too much for such a mother, who took so much pains, and shed so many tears for his conversion. Neither was she more careful for him, than he thankful to her: and would you think that Satan could suck poison out of so sweet a flower as is filial obedience to a gracious mother? yet he doth by inducing St. Austin to pray for her soul after she was dead. How was he brought to this? Did he believe that his mother's soul was in Purgatory, or that she needed any prayer? That conceit he disclaimeth in the very same place where he prayeth for her, Credo quod jam feceris quod te rogo, sed voluntaria oris mei opproba Domine. For p Aug. Confess. l. 9 c. 13. my mother on her deathbed desired but this one thing of me, that I would remember her in my devotions at thine Altar. 7 The seventh stratagem, policy or device of Satan is to make advantage of time, not only by alluring every age to the peculiar vices thereof, as children to idleness and vanity, youth to lust, perfect age and strength to violence and audacious attempts, old age to covetousness, and every one to the sins of the time: but making use of the present opportunity to thrust a man suddenly into the next sin. When he had got Christ upon the pinnacle of the Temple, he tempteth him to cast himself down from it, to make experience of the Angel's care and diligence in waiting on him, and q Mat. 4.6. bearing him in their hands, that he dash not his foot against a stone. As soon as David had spied fair Bathsheba bathing herself, he cast a fiery dart of lust at him, and wounded him at the heart. achan's eyes were no sooner dazzled with the lustre of the rich Babylonish garment, but Satan closeth with him. And as by taking advantage of the present occasion he made Achan a thief, so Gyges an adulterer, Ananias and Sapphira liars to the holy Ghost, Judas a murderer of himself. If ever a Christian is like to be in any great distress and trouble in mind, it is either in the travels of his new birth, or when he laboureth for life at his last gasp; therefore Satan at these times is most busy. In the beginning of our conversion nature is strong, and grace is weak, and the practice of religious duties is uncouth unto us; then therefore Satan sets upon us, and presents to us all our former pleasures, and amplifieth upon the austerity of a Christian course of life. At the hour of death he doubleth his files, not only because he is straightened in time, and knoweth that either than he is to prevail, or never; but because many things help his temptation, viz. the extremity of pain, the natural terror of death, and apprehension of Christ's dreadful tribunal, before which the sick party is presently to appear. Now therefore he sets upon a man in his greatest weakness of body, and consternation of mind; he chargeth him with all his sins secret and open, he exaggerateth the strictness of God's justice, and the unsufferable torments of hell: and if the dying man hath not prepared himself for this last conflict, or hath not on the whole armour of God, or cannot wield his buckler of faith, to quench all the fiery darts of the Devil, it is great odds that he will get the upper hand of him, and bring him, if not to dye desperately, yet most uncomfortably. To launch out of these deeps of Satan, and steer towards the haven. Conclus. & applicat. The knowledge of evil is good, of fraud is honest, of errors is true, of things that are most noxious wholesome; and therefore Logicians discourse accurately of fallacies, Physicians of poisons, moral Philosophers of vices, and Divines of heresies: not that we should use the first, or take the second, or practise the third, or profess the fourth; but that we be not deceived by the first, annoyed by the second, infected by the third, seduced by the fourth. And this was my first aim in laying before you these stratagems, policies, and devices of our ghostly enemy, to forewarn you of them, that you be not taken or hurt by them. But my chief was to instruct you how to employ his own engines, and turn his own ordnance upon himself, to make treacle of his poison, and use of serpentine wisdom against the serpent, after this manner. 1. First, doth Satan play the Physiognomer, and observing our natural temper fit his temptations thereunto? let us also make use of Physiognomy, and take advantage of our natural inclinations to further the work of grace in us: If we find ourselves by nature timorous, let us endeavour to improve this fear into awful reverence: if audacious, to improve this boldness into spiritual confidence: if gladsome and merry, to improve our mirth into joy in the holy Ghost: if choleric, to improve our wrath into zeal: if melancholy, to improve our pensiveness into godly sorrow. 2. Secondly, doth Satan play the Poet, and fit every Player with a part that he is best able to act? let us also make use of Poetry, and observing our natural abilities of mind and body, to fit our spiritual exercises accordingly: If we are endued with pregnancy of wit, to employ it in the study of heavenly mysteries: if with maturity of judgement, employ it in discerning between the true and false Religion, and resolving intricate cases of consciences: if with felicity of memory, employ it in treasuring up precious doctrines: if with liberty of speech, employ it in prayer, praises and godly exhortations: if with strength of body, and courage of mind, employ them in fight the Lords battles: if with wisdom, in prudently governing the affairs in Church and Commonwealth. 3. Thirdly, doth Satan play the Politician, and inquire into every man's estate & condition of life, and accommodate his temptations thereunto? let us also make use of policy, and by our outward estate better our inward, labouring for those graces which are most proper for our place and condition. If we are in authority, let us strive for gravity and integrity: if under the command of others, for obedience and faithfulness: if in an eminent condition, for magnanimity and magnificence: if in a low, for modesty and humility: if in abundance, for charity and thankfulness: if in want, for frugality and contentedness: if in prosperity, for temperance: if in adversity, for patience. 4. Fourthly, doth Satan play the Logician, and tempt us by method? let us also make use of Logic, and observe method in the science of salvation: let us first acquaint ourselves with the Catechism, and afterwith profounder mysteries in Divinity; let us first practice easier, and after more difficult duties of Christianity; first accustom ourselves to bear lighter, and after heavier crosses with patience: above all things to kill the cockatrice in the shell, nip sins in the bud, to resist evil motions in the beginning, to make a stop at every step by which Satan leads us: not easily to be brought to venture upon any doubtful or questionable actions; if we have ventured upon any, by no means to give consent to commit the least sin: if we have been overtaken in the act of any sin, let us take special care we break it off by speedy repentance, and make no custom of it: if through carelessness, or conversation with wicked men we have gotten an ill custom, let Satan never so fare prevail with us as to stand in defence and justification thereof, much less to glory in our evil courses; but let our heart smite us for them, and let us never be at peace with ourselves till we have driven out an iron nail with a golden, an evil custom with a good. 5. Fiftly, doth Satan play the false Pilot, and by persuading us to decline from a rock on the right hand, carry us so fare the contrary way that we split our ship upon a rock on the left hand? let us also make use of the art of navigation in our course to the fair havens in heaven: let us perfectly learn our way, and all points of the Compass, and carefully steer by the Card of God's Word, and keep in the straight and middle way of God's commandments, neither declining to the right hand nor to the left. 6. Sixtly, doth Satan play the crafty Merchant, and cheat us with counterfeit stones for jewels, with shows of virtues for true graces? let us also imitate the wisdom of Merchants, who will be perfect Lapidaries before they deal in pearls and precious stones: let us study the difference between true and seeming graces, and pray continually to God that we may abound more and more in knowledge, and in all judgement, that we may be able to discern things that differ, and try Spirits whether they are of God or no. 7. Lastly, doth Satan play the temporizer, and time all his suggestions? let us also in a pious sense be time-servers, let us perform all holy duties in the fittest season, let us omit no opportunity of doing good, let us take advantage of all occasions to glorify God, and help on our eternal salvation. If we hear a bell toll, let us meditate on our end, and pray for the sick lying at God's mercy: if we see an execution, let us meditate on our frailty, and reflecting upon our own as grievous sins (though not coming within the walk of man's justice) have compassion on our brother: if we see Lazarus lying in the street, let us meditate upon the sores of our conscience, and our poverty in spiritual graces, and extend our charity to him: finally, sith we know at what time Satan most assaulteth us, let us be best provided at those times, especially at the hour of our death; let us follow the advice of Seneca, though a Heathen, r Sen. ep. 2. Quotidiè aliquid adversus mortem auxilii compara, & cum multa percurreris, unum excerpe quod illo die concoquas: lay up store for that day, every day gather one flower of Paradise at least, that even when the fatal hour is come, and the stench of death and rottenness is in our nostrils, we may have a posy by us, in which we may smell a savour of life unto life: which God grant, etc. SERMONS PREACHED AT SAINT PAULSCROSSE, OR IN THE CHURCH. THE BELOVED DISCIPLE. THE XXX. SERMON. JOH. 21. 20. The Disciple whom Jesus loved, which also leaned on his breast at Supper. IF we must abstain from all appearance of evil in our civil conversation, much more, certainly, in our religious devotion. For God is most jealous of his honour, which is all he hath from us for all we hold of him: Praef. Apolog. fest. eccles. and the straight rule of religion will in no wise bend to any obliquity on either side; either by attributing any true worship to a false, or any false worship to the true God. From both which aspersions he that seethe not the Liturgy established by law in the Church of England to be most clear and free, either is , or looketh on her through a foul pair of spectacles; and thereby ignorantly imagineth that dust to be in her sacred Canons and Constitutions, which indeed is not in them, but sticketh in his glassy eyes: let him but rub his spectacles and he shall see all fair, and without any the least deformity or filth of superstition, as well in the Service appointed for the Lords day, as for the Saints feasts. For though we adorn our Calendar with the names of some eminent Saints, and make honourable mention of them in our Liturgy, as the ancient Church did of her Martyrs, a Austin. de civ. Dei, l. 22. c. 10. non tamen invocamus, yet we call not upon them, we lift not up our hands, we bow not our knees, we present not our offerings, we direct not our prayers, we intent not any part of religious worship to them, sed uni Deo & martyrum & nostrum, but to their God and ours, as Saint Austin answereth for the practice of the Church in his time. Which may serve as a buckler to bear off all those poisonous darts of calumny, which those of the concision cast at that part of our Church-service, wherein upon the yearly return of the Feast of the blessed Virgin, the Archangel, Apostles, Evangelists, Protomartyr, Innocents', and All-holy-ones, we remember the Saints of God; but in no wise make Gods of Saints: sanctificamus Deum, non deificamus Sanctos; we bless God for them, we worship not them for God. Although our devotion glanceth by their names, yet it pitcheth and is fixed upon the Angel of the covenant, and sanctum sanctorum, the holy of all holy ones, our Lord and Saviour Jesus Christ. On the blessed Virgin's anniversary we honour him in his Mother: on Saint John Baptists we honour him in his forerunner: on Saint michael's we honour him in his Archangel (the Captain of his celestial squadron): on the Apostles we honour him in his Ambassadors: on the Evangelists we honour him in his Chroniclers: on Saint Stevens we honour him in his Martyr: on S. John the Divine his day we honour him in his beloved Disciple, who also leaned on his breast at Supper. 1 The Disciple. 2 The Disciple beloved. 3 Beloved of Jesus. 4 In Jesus bosom. All Christians are not Disciples, this is the Disciple: all the Disciples were not beloved, this is the beloved Disciple: all that are beloved are not beloved of Jesus, this is he whom Jesus loved: lastly, all whom Jesus loved were not so familiar with him, or near unto him, that they leaned on his breast: this was his bosom friend, and, as the text saith, at supper leaned on his breast. Every word is here a beam, and every beam is reflected, and every reflection is an intention of the heat of Christ's affection to Saint John. Divis. 1 A Disciple; there is the beam: 2 Ille, the, or that Disciple; there is the reflection. 1 Beloved; there is the beam: 2 Beloved of Jesus; there is the reflection. 1 Leaning; there is the beam: 2 Leaning on his breast; there is the reflection. It is a great honour to be a Disciple, but a greater to be the Disciple: a great honour to be beloved, a greater to be beloved of Jesus: a great honour to lean on such a personage, a greater to lean on his breast. Thus I might with an exact division cut the bread of life: but I choose rather after the manner of our Saviour, to break it, and that into three pieces only, viz. John his 1 Calling in Christ. 2 Favour with Christ. 3 Nearness unto Christ. 1 His calling in Christ, The Disciple. 2 His grace and favour with Christ, whom Jesus loved. 3 His nearness unto Christ, who also leaned on his breast. The Disciple. The Spouse in the Canticles setting out her husband in his proper colours, saith, b Cant. 5.10. My beloved is white and ruddy, that is, of admirable and perfect beauty: or, white in the purity of his conversation, and ruddy in the hue of his passion: white in his life, and ruddy at his death; or, white in his garland of c Cyp. l. 1. ep. 6. Floribus enim nec rosae nec lilia desunt, & pax & acies habet suos flores quibus milites Christi ob gloriam coronantur. lilies, unspotted Virgins; ruddy in his garland of roses, victorious Martyrs; or lastly, as some flourish upon the letter, ruddy in all his Disciples (save St. John) who shed their blood for his name and Gospel, and white in the Disciple in my text, who alone came to a fair and peaceable end; abiding (according to the words of our Saviour) till he came unto him by an easy and natural death. For this privilege Christ gave him above them all, that none should have power to lay violent hands on him, who lay in his Redeemers arms. d Joh. 1.17. The law was given by Moses, but grace and truth by Jesus Christ: and with grace came in John, a name that signifieth grace. We read of no John in the old Testament, but we find two in the Gospel; the one the forerunner, the other the follower of Christ; the one, in allusion to the Hebrew Etymology of his name, may be called Gratia praeveniens, grace prevenient; the other Gratia subsequens, grace subsequent; the one may be compared to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Morning, the other to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Evening star: for Saint John Baptist, as the Morning star, ushered in the Sun our Saviour; Saint John the Evangelist, as the Evening star, appeared long in the sky, shining in the Churches of Asia, after the Sun of righteousness Christ Jesus was set, at his death. This latter John is the Disciple whose feast we now keep, and memory we celebrate, and graces we admire, and title we are now to declare. As Christ spoke of the Baptist, e Mat. 11.9. What went ye out to see? a Prophet? nay I say unto you, and more than a Prophet; we may say of this Evangelist: what are ye come to hear of? a Disciple? nay I say unto you and more than a Disciple; a Prophet, an Evangelist, an Apostle: f Cic. in Brut. O generosam stirpein, & tanquam in unam arborem plura germina, sic in istam domum multorum insitam et illuminatam virtutem. O noble stock, on which many grafts of the plants of Paradise are set! In some parts of the sky we see single stars, in others a conjunction or crown of many stars: the other Disciples were like single stars, some were Prophets, some were Evangelists, some Doctors, some Apostles; but in Saint John, as a constellation, shine the eminent gifts and callings of many Disciples. Saint Luke was an Evangelist, but no Apostle; Saint Peter was an Apostle, but no Evangelist; Saint Matthew was an Evangelist and Apostle, but no Prophet; Saint John was all: 1 In his Gospel an Evangelist. 2 In his Epistle an Apostle. 5 In his Apocalypse a Prophet. And in all, according to his divine Hieroglyphic, g Rev. 4.7. The fourth beast was like a flying Eagle. An Eagle. He was an Eagle in his Apostolic function; h Mat. 24.28. & Luk. 17.37. where the body was, there was this Eagle still lying at his breast. In his Gospel like an Eagle he soareth higher than the other three, beginning with, and more expressly delivering the divinity of Christ than any before him. Lastly, in the Apocalypse like an Eagle with open eye he looketh full upon the Sun of righteousness, and the light of the celestial Jerusalem, whereat all our eyes at this day are dazzled. Yet this divine Eagle here flieth low, and in humility toucheth the ground, styling himself nothing but a Disciple. Obser. 2 We read in i Exod. 15.27. Exodus, They came to Elim, where are twelve Wells of water, and seventy Palm trees. In these twelve Springs of water Saint k Hieron tract. de 42. mansionibus. Nec dubium quin de Apostolis sermo sit, de quorum fontibus derivatae aquae, totius mundi siccitatem rigant. Juxta has aquas 70. creverunt palmae, quas & ipsos secundi ordinis intelligimus praeceptores, Lucà Evangelistà docente duodecim fuisse Apostolos, & 70. Discipulos minoris gradus. Vid supr. Ser. 10. The Apostolic Bishop. Jerome conceived that he saw the face of the twelve Apostles, and on the branches of these seventy Palm trees, the fruit of the seventy Disciples labour. In allusion whereunto, most of the Ancients make the Apostles the Parents and patterns of all Bishops, and the seventy Disciples of Priests: the Bishops they make as it were the springs, from whence the Presbyters, like the Palm trees, receive sap and moisture, whereby they grow in the Church, and bring forth fruit in the parochial Cures where they are planted. The Bishops they called Pastors and Teachers primi ordinis, of the first order or rank: the Presbyters or Priests Praeceptores secundi ordinis, teachers as it were in a lower form. To confound which ranks in the Church, and bring a Bishop perforce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, down to the lower form or degree of a Priest, is defined sacrilege in the great Council of Chalcedon. Yet Saint John the Apostle here of himself descendeth into that lower step or stair, assuming to himself the name only of a Disciple, 1 In humility: 2 In modesty: 3 In thankfulness to his Master. 1 In humility to take all Christians into his rank, hëe giveth himself no higher title than was due to the meanest follower of Christ. The weightier the piece of gold is, the more it presseth down the scale; even so where there is more worth, you shall ever find more lowliness: the empty and light ears prick up, but the full bow to the earth. 2 In modesty Saint John was the youngest of the Apostles, and in that respect termeth himself rather a Disciple, that is, a learner, than as he was indeed, a great Master in the Church: though he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet he was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, young he was in years but not in conditions, his youth was wiser than others age, his dawning was brighter than their noon-tide, his blossoms fairer than their fruits, his Spring exceeded their Autumn; yet like Moses, he saw not the beams of his face which all other beheld. Young men do not so much usually over-value themselves, as here Saint John doth undervalue himself: the style wherewith the Church hath most deservedly graced him, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, John the Divine, but the title which he taketh to himself is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Scholar or Disciple. 3 In thankfulness to his Master he chooseth this title before any other, thereby professing that whatsoever knowledge he had, he sucked it from him on whose breast he lay. About the time of our Saviour's birth, as l De vit. Pont. tit. Christ. narrat. Orosius. l. 6. c. 21. Augustum Caesarem eodem die mandasse ne quis se dominum deinceps vocaret, divinantem credo verum Principem orbis terrarum ac mundi totius natum esse. Platina writeth, Augustus by a Proclamation forbade that any should call him Lord: whereby, though he intended no such thing, yet God, who secretly moved him to it, may seem to give all men to understand, that no Lord ought to be named the same day with his son: that when he came into the world all other Lords and Kings were as much obscured as the stars are at the rising of the Sun. m Hom. Il. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In his presence, and in comparison of him, there is no King, Lord or Master. For as all Kings are but his subjects, all Lords his servants, so all Masters his scholars: in whose school there is great difference between the scholars, some are able to construe a lecture to others, but none can give a lecture, but he who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both the wisdom and the word of God. From whence we hear n Mat. 11.29. Learn of me: of whom we hear, o Mar. 3.17. This is my well beloved Son, in whom I am well pleased; hear him: p Col. 2.3. In whom we hear all the treasures of wisdom and knowledge are hid: to whom we hear St. q John 6.68. Peter beareth record, Thou hast the words of eternal life: and St. Ignatius, r Ignat. epist. ad Philad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ is my ancient record: and Tertullian, s Tert. Nobis non opus est curiositate post Christum, nec inquisitione post Evangelium, cum hoc credimus nihil amplius credere desideramus: hoc enim prius credimus nihil ultra esse quod credere debeamus. There needs no curiosity after Christ, nor farther enquiry after or beyond the Gospel; when we believe it we desire to believe no more: and St. Cyprian, t Cyp. ep. l. 2. ad. Cacil. It is agreeable to the Religion we profess, and our reverence to God, to keep the truth of that which our Lord hath delivered, and according to his commands, to correct what is amiss; that when he shall come in his glory and majesty, he may find that we hold that he admonished us to keep, and observe what he taught, and do what he did: and St. Jerome, u Hier. ep. 57 Nullum primum nisi Christum sequentes. We follow none as first but Christ: and Vincentius Lerinensis (adver. heres.) Keep the Depositum. x Quid est depositum? quod tibi creditum, non quod à te inventum: quod accepisti, non quod excogitasti. Custodi fidei catholicae talentum: esto spiritualis tabernaculi Bezaleel: pretiosas divini dogmatis gemmas exculpe fideliter, coapta, adorna sapienter, adjice gratiam, splendorem, venustatem, intelligatur te exponente illustriùs quod ante obscurius credebatur: eadem tamen quae credidisti ita doce, ut cum dicas nouè non dicas nova. What is the Depositum? That wherewith thou art trusted, not which thou hast found out; that which thou hast received, not which thou hast invented: keep the talon of the Catholic faith, be thou a Bezaleel of the spiritual Tabernacle, cut the gems of divine doctrine shining in his word, insert them curiously in thy discourse, set them off with a good foil; let men understand that by thy exposition clearly, which before they believed obscurely; yet be sure to teach no more than thou hast learned of Christ: though thou speak in a new manner, yet deliver no new matter. If we teach not that which we have learned of Christ, or teach any thing as needful to salvation, which we have not learned of Christ, we hazard, if not lose, the name of Christians; for Disciples of Christ & Christians are all one; no Disciple of Christ no Christian, & every one so far a Christian as a Disciple of Christ. What Christians then are Papists, whose Creed consisting of four and twenty articles, twelve of them they learned of Christ, the other twelve of Antichrist, as may be seen in the Bull of Pope y Bu la S.D.N.D. Pii Papae quarti super formâ juramenti professoris affix. ad Conc. Trid. p. 439. Pius affixed to the Council of Trent? Shall we simply affirm that they are Christians? we wrong then ourselves and all the reformed Churches who have severed from them. Shall we absolutely deny that they are Christians? we wrong them who hold with us the profession of the Trinity, the two Sacraments, Baptism and the Lords Supper, and the three Creeds, the Apostles, the Nicene or Constantinopolitane, and that of Athanasious. Although the Roman Cardinal might justly be blamed, who caused his Painter to draw King Solomon half in heaven and half in hell: yet I suppose they could not justly be censured, who should draw Popery or the Church of Rome, as she is at this day, partly in heaven, and partly in hell; in heaven in respect of those heavenly truths which she maintaineth with us against Atheists, Jews, Turks, and all sorts of Infidels, and many ancient Heretics; but in hell in respect of many pernicious and hellish errors, which she pertinaciously defendeth against the clear letter of Scripture, and doctrine and practice of the Primitive Church. The blessed Apostle resolveth a like question concerning the Jews, who received the Old Testament, but rejected the New in a like manner: y Rom. 11.28. As concerning the Gospel they are enemies for your sake: but as touching the election they are beloved for the Father's sake. We can hardly come off this controversy upon better terms than these, that Papists, as concerning the principles of the common faith, are Christians; but as touching their proper errors by addition to it, detraction from it, corruption of it, they are no Christians. You will say this is no simple or direct answer: neither need it so to be, because the question is not simple. As it is superfluous to give a mixed or double answer to a simple question, so it is dangerous to give a simple and single answer to a mixed question, or a question of a mixed subject. 1 For instance, let the question be concerning Ayat the Jew, who used indifferently either of his hands as we use our right hand; Whether was he a right handed or a left handed man? 2 Or concerning a part of speech, which taketh part of a noun, and part of a verb: Whether is it a noun or a verb? 3 Or concerning a Myrmaid, which in the upper part resembleth a maid, in the lower a fish: Whether is it a fish or a maid? 4 Or concerning the Muscovy Monster, which feedeth like a sheep, yet groweth like a plant, and hath his root affixed to the earth: Whether is it a beast or a plant? 5 Or concerning an Androgyne, that hath in it both sexes: Whether is it a man or a woman? 6 Or concerning the apple mentioned by Seneca, that hath in it a middle kind of taste, bitterish at first, and sweetish at last: Whether is it a sweet or a bitter fruit? To the first we must not answer simply, that he was a right handed or left handed man, but as the Historian termeth him, an Ambidexter. To the second we must not answer simply, that it is a noun, or a verb, but as the Grammarians call it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, participium, a participle. To the third we must not answer simply, that it is a maid, or a fish, but with the Poet a Siren; in some respect a maid, in some a fish. Prima hominis facies, & pulchro corpore virgo Pube tenus, postremâ immani corpore pistrix. To the fourth we must not answer simply, that it is a plant, or a beast, but with the Geographer, a Plantanimall. To the fift we must not answer simply, that it is a man, or a woman, but with the natural Philosopher, an Hermaphrodite. To the sixth we must not answer simply, that it is a sweeting, or a bitter apple, but with Seneca, that it is pomum suave-amarum, a bitter-sweet. So if the question be of a Christian by profession of all or the most fundamental points, who yet holdeth some heretical opinion, we must not answer simply, that he is a Christian, or a Miscreant, but a Miscreant or misbelieving Christian. Some writ of the River Jordane, that the water thereof is sweet, and that store of fish breed and live in it: others, that it is brackish, yea and venomous also, in such sort that no fish can live in it; and both writ most truly in a reference to diverse parts thereof. For all that is behether the lake Asphaltites is most sweet and wholesome; all that is beyond it is salt and brackish, and in some places poisonous: and accordingly the fish that swim not beyond the lake, or tasting the water salt, return speedily back to the sweet springs, live: but if they are carried farther with a full stream into Mare mortuum, or the dead sea, they instantly perish. What then? shall we deny Jordan, in which Christ himself was baptised, to be a sweet river? or do we doubt but that the doctrine of the Church of Rome, like the river Jordan, is sweet in the spring, I mean the Font of baptism, in which so many thousands of our fathers were christened? or that good Christians may live the life of grace there, so long as they keep within the bounds of the common Principles of Christianity; or if they have tasted some of the brackish waters, the errors of popery, if yet they return back to the springs of holy Scripture, may they not recover? questionless they may: but if they pass over the lake Asphaltites, and swim with the full current into the midst of the Mare mortuum of Antichristian errors, superstitions, and Idolatries, and are not taken up in the net of the Gospel, before the venomous water hath sunk into their heart and bowels, and corrupted all their blood, we can have little, if any hope of their safety. Those that are such, and have a resolution to continue such, I leave In mari mortuo, in the sea of death, and come to the Disciple in the bosom of Jesus the Fountain of life, even that Disciple Object. Whom Jesus loved. Did Jesus love him only? did he not love all his Apostles, save Judas, to the end? nay, doth he not love us all with an endless love? z Joh. 10.11. Surely greater love than this can no man show, to lay down his life for his friend. Is not he the good Shepherd that gave his life for the sheep? did he not lay down his life for us all? did one of us cost him more than another? shed he not as much and as pure life blood for one as for another? doth the Sun of righteousness shine brighter upon one than another? in perfection of love can there be any remission or intention? in that which is infinite are there any degrees? can any thing be said to be more or less infinite? The determination of this point dependeth upon the consideration of our blessed Saviour: 1 As God. 2 As Man. 3 As Mediator. As God his love is his nature, and his nature is himself, Solut. and himself is infinite, and in that which is infinite no degrees can be distinguished. As Mediator he seemeth to be like the Centre, from which all lines drawn to the circumference are equal; he casteth the like beams of affection, if not upon all, yet certainly upon all his Elect; for whom he prayed jointly, and satisfied entirely, whom he washeth equally in the same Font of Baptism, feedeth equally with his blood, incorporateth equally in his body, and maketh equally coheirs with him of his kingdom in heaven. Notwithstanding as man he might, and did affect one more than another, and in particular he loved John more than the rest of his Disciples. Neither is it any disparagement at all to our discretion or charity, to enlarge our hearts more to one than another, if the cause be not a by or carnal respect, but a different measure of gifts; if those be more in our grace, in whom God's graces shine brighter. Saint Paul had his Barnabas, Saint Austin his Alypius, Saint Jerome his Heliodorus, Saint Bernard his Gervafius, Saint Basil his Nazianzene, Eusebius his Pamphilus, David his Jonathan, and Jesus here in my text his beloved Disciple. But here Saint Austin putteth in a curious Quere; Why did Jesus love John best, sith it should seem Peter loved Jesus best? else why doth Christ say unto him, * Tract. 124. in Joh. lovest thou me more than these? He who more loved Jesus is the better, but he whom Jesus more loveth is the happier. To avoid this seeming jar in Christ's affections, S. Austin straingeth up the plain history to a mystery: Saint Peter, saith he, was a type of the Church militant, Saint John of the triumphant: now the Church militant expresseth more love to Christ, in fight his battles, and suffering for him; but Christ manifesteth more love to the Church triumphant, crowning her with celestial glory: in this life, like Peter, we more show our love to Christ; in the other Christ showeth more love to us, as he did here to Saint John. These conceptions of that seraphical Doctor, like a wax light newly blown out, yield a sweet savour, and have much heat in them of pious affection, but little light of knowledge. For as Christ's love to us is consummate in heaven at the Lamb's marriage, so is then our love most complete in him. And for the two Disciples, Saint Peter and Saint John, between whom there was never any contention greater than this, Whether should more love our Saviour; we may safely resolve, that though both exceedingly loved him, yet (if we must needs enter into a comparison between them) that the odds is on Saint John's side. For doubtless he whom Christ more loved, he found or made him more thankful: the ground of our Saviour's love could be no other than grace, and he who hath a greater measure of grace, must needs more love the Fountain of grace, Christ Jesus. As Jesus therefore more loved John, so John more loved Jesus; he followed him boldly to the high Priests hall, he never denied him once, as Peter did thrice; he with his mother attended him at the cross, and from that day took the blessed Virgin to his own home; and therefore though Christ promised the keys of heaven to Peter first, yet he gave Saint John a greater privilege, to lean on his breast. Which leaned on his breast. Of Saint John's leaning on Christ's breast four kinds of reasons are given: 1 A civil by Calvin. 2 A Moral by Theophylact. 3 A mystical by Saint Austin. 4 A tropological by Guilliandus. Though, saith a Calv. in Harmon. Calvin, for a servant to lie on his master's breast may seem unseemly, yet the custom of the Jews being not to fit at table, as we do, but at their meals to lie on beds or carpets on the ground; it was no more for Saint John to lie on Christ's breast, than with us to sit next to him: unless with Theophylact we conceive, that Saint John upon the mention of our Lord's death, and that by treason, took on most grievously, and beginning to languish through grief, was taken by Christ into his bosom to comfort him: or we interpret with Saint Austin, and others of the Ancients, Sinum Christi, Sapientiae secretum; the bosom of Christ, the cabinet of celestial jewels, or treasury of wisdom; and infer with Saint Ambrose from thence, b In psal. 118. Johannes cum caput suum super pectus domini reclinaret, hauriebat profunda secreta sapientiae. That John when he laid his head to Christ's breasts, sucked from thence the profound secrets of wisdom: and with c Beda in Evang. Johan. Quia in pectore Christi sunt omnes thesauri sapientiae & scientiae reconditi, meritò super pectus ejus recumbit quem majore caeteris sapientiae & scientiae singularis munere donat. Beda, That Christ revealed to Saint John as his bosom friend, more secrets; and that the reason why his writings are more enriched with knowledge, especially of things future than the rest, is, because he had free access to Christ's breast, wherein all the treasures of wisdom and knowledge were hid. Moreover, as d Guil. come. in Johan. c. 21. Guilliandus observeth, S. John lay upon Christ's breast for the same reason that Moses appointed in the law the breast of all sacrifices for the Priest: to teach us, that wisdom and understanding, whose seat is the breast and heart, aught to be the special portion of the Priests. Among so many ingenuous reasons of this gesture of Saint John, if we lean to Saint Austin's opinion, the use we are to make of it is, with reverence and religious preparation to read and hear all the books of holy Scripture, and especially Saint John's writings, who received those hidden and heavenly mysteries in Jesus his bosom, which Jesus * Joh. 1.18. No man hath seen God at any time: the only begotten Son which is in the bosom of the Father hath revealed him. heard in his Father's bosom. All Scriptures are given by e 2 Tim. 3.16. divine inspiration, and are equally pillars of our faith, anchors of our hope, deeds and evidences of our salvation; yet as the heaven is more starry in one part than another, and the seas deeper in one place than another, so it is evident that some passages of Scripture are more lightsome than others, and some books contain in them more profound mysteries and hidden secrets; and most of all S. John's Gospel, and his Apocalypse, wherein, by Saint Jeromes reckoning, the number of the mysteries near answereth the number of the words, quot verba tot sacramenta. If we like of Theophylact his reason, we are from thence to learn, not to add affliction to the afflicted, not to vex them that are wounded at the heart; but to stay with flagons, and comfort with apples those that are in a spiritual swoon, and by no means to withhold from them that faint under the burden of their sins, the comforts of the Gospel to support them; especially considering, that he as well killeth a man who ministereth not to him in due time those things which may hold life in him, as he that slayeth him down right. Lastly, if we stick with Calvin to the letter, it will discover unto us the error of many among us, that contend so much for sitting at the Communion, and a table gesture (as they speak); whereas Christ at his last Supper neither sat nor used any table at all. In eating of the Passeover we read f Mat. 26.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mark. 14.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 22.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Christ with the twelve fell down, or lay down after the Jewish manner, which was nearer to kneeling than sitting. But what gesture precisely he used in the delivery of the holy mysteries, it is not expressed in Scripture: most probable it is that he kneeled, or at least that the Apostles kneeled when they received the sanctified Elements from him. For no doubt they who in the first ages immediately succeeded the Apostles, received the Communion as the Apostles manner was; and that they kneeled, the heathen cavil against them, that they worshipped bread and wine, maketh it in a manner evident. For had they sat or stood in the celebration of the Sacrament, the Gentiles could have had no colour to cast an aspersion of bread-worship on them: but because in receiving the sacred elements of bread and wine, they kneeled down, and religiously called upon God, the Paynims conceived that they adored the creatures of bread and wine. And they among us who cannot distinguish between kneeling at the Sacrament, and kneeling to the element; bread worship and the worship of Christ, in religiously and reverently participating the holy mysteries of his body and blood, are as grossly ignorant in Christian rites as the ancient heathen were. Verily did they consider seriously who it is that under the form of bread and wine offereth unto them his body and blood, even Christ himself by his Spirit, and what they at the same time in a thankful love offer to God, their bodies for a holy and living sacrifice, and what then they receive, a general pardon of all their sins under the seal of the King of heaven; I persuade myself their hearts would smite them, if they strove not to receive so great a benefit from so gracious a Majesty, as in the most thankful, so in the most humble manner. But it is not the position of your bodies, but the disposition of your minds, which in this rare pattern of my text I would commend to your Christian imitation. The best keeping the Feast of a Saint, is to raise him as it were to life, by expressing his virtues and graces in ours: do you desire my brethren to be john's, gracious in the eyes of your Redeemer? make much of those things for which he was so much made of; love those virtues above others, which made him beloved above others; deck your souls with those jewels, the beauty whereof enamoured the Son of righteousness; which are three especially: 1 The Emerald, the emblem of chastity. 2 The Ruby, the emblem of modesty. 3 The Carbuncle, the emblem of love. Chastity is resembled by the Emerald, which, as g Rueus lib. de geminis, cap. de smaragd. Rueus writeth, hath a singular virtue to cool the heat of lust; and in this stone was the name of Levi engraven, who revenged the wrong done to the chastity of his sister by the h Vid. infr. Shechemites. Modesty is resembled by the Ruby, in whose colour the hue of that virtue appeareth. And who cannot see in the glowing fire of the Carbuncle, the ardency of love? Saint Jerome attributeth the overflowing measure of Christ's love to Saint John, to his chastity; Saint Chrysostome to his modesty, Aquinas to his love of Christ. Saint John lived and died a Virgin, and if we will believe the Ancients, the clearness of his complexion answered the purity of his conversation, and beauty of body and mind met here in one. The beauty of the body is fair and brittle, like crystal glass; but if the gift of spiritual chastity be incident to it, like the beams of the sun it: is most lovely in the eyes of God and man. Eriphile was so taken with the sparkling of an orient jewel exhibited to her, that for it she sold her loyalty to her husband, a fare more precious jewel. Take heed, Beloved, lest for favour of great ones, or worldly honour, or earthly treasure, you put away that jewel, which if you once part withal you can never recover again. There can be nothing more hateful to him that was borne of a pure Virgin, continued a Virgin all his life, and now in heaven is attended by Virgins ( i Apoc. 14.4. These are they which were not defiled with women, for they are Virgins; these are they which follow the Lamb whithersoever he goeth:) than to make his members the members of an harlot. We have had the glimpse of the Emerald; let us now view the Ruby, Saint John's modesty; who, though he might glory truly, if any, in the spirit, For he had seen with his eyes, and heard with his ears, and handled with his hands the Word of life: he was an eyewitness of Christ's transfiguration, one of the three k Gal. 2.9. pillars mentioned by Saint Paul; he was a Prophet, an Evangelist, and an Apostle, and in greater grace with his Lord and Master than any of the rest, yet he will be known of no more than that he was a Disciple, he concealeth his very name. The modest opinion of our knowledge is better than knowledge, and humility in excellency excelleth excellency itself. That stone is most resplendent which is set off with a dark foil; modesty is the dark foil which giveth lustre to all virtues. How many, saith Seneca had attained to wisdom if they had not thought so, and therefore given over all search after it? how many had proved men of rare and singular parts, if they had not known them too soon themselves? Moses face shined, but he knew not of it; the blessed of the Father at the day of judgement shall hear of their good works, but they shall not acknowledge them, but answer saying, l Mat. 25.38.39. Lord, when saw we thee hungry, or a thirst, or a stranger, or naked, or sick, or in prison, and ministered unto thee? If we take no knowledge of our good parts, God will acknowledge them; but if like Narcissus we know and admire our own beauty, this very knowledge will metamorphize us, and make us seem deformed in the eyes of God and man. We have viewed the Ruby, let us now cast a glance on the Carbuncle, the third precious stone, Saint John's love to Christ. The main scope of his Gospel is Christ's love to us, and the argument of his Epistles our love one to another. As he is styled the beloved, so he might well be called the loving Disciple: as he was one of the first that came to Christ, so he was the last that left him; he was never from his side, I had almost said out of his bosom. Out of confidence of his loyal affection to his Lord, when neither Peter nor any of the rest durst, he was bold to inquire of our Saviour, m Joh. 13 25. who is it that shall betray thee? He followeth Christ to the high Priests hall, to the judgement seat, and to the cross, where our Lord commended his n Joh. 19.26. Woman behold thy son. Ver. 27 Then said he to the Disciple, behold thy Mother. Mother to him, and him to his Mother, and his soul to his Father. Love is the loadstone of love, that love that drew Saint John's heart to Christ drew Christ's to him. If thou desire above all things that Christ should love thee, love him above all things: love him with all thy heart, whose heart was pierced for thee: love him with all thy soul, whose soul was made an offering for thee: love him with all thy strength, who for thee lost not only his strength but life also. Yea, but you may say, how can we now show our love to Christ? he is in heaven, and our bounty cannot reach so high; we have him not here to offer gold, myrrh, or frankincense, as the wise men did; or minister to him of our substance, as some religious women did; or break a box of precious ointment, and pour it on his head, as Mary did; or feast him, as Simon did; or wrap his corpse in fine linen, as Joseph did; we have not his mother with us, to keep, cherish, or comfort her, as Saint John did: yet we have his Spouse, his Word, his Sacraments, his Disciples, his mystical members; and if out of sincere love to him we honour his Spouse the Church; we frequent his house, the Temple; we delight in his Word, the Scriptures; we come reverently and devoutly to his board, the Communion Table; we give countenance and maintenance to his Menial servants, the Ministers of the Gospel; and relieve his afflicted members, the poor and oppressed among us, we shall be as john's to him, gracious in his eyes; Disciples, nay, which is more, beloved Disciples; yea so beloved, that to our endless rest and comfort, we shall lie in his bosom, not on earth, but in heaven. Which he grant unto us, who o Apoc. 1.5.6. loved us, and washed our sins in his blood, and made us Kings to command, and Priests to offer our dearest affections unto him. To whom, etc. THE ACCEPTED TIME: OR THE YEAR OF GRACE.. THE XXXI. SERMON. 2 COR. 6.2. Behold, now is the accepted time: Behold, now is the day of salvation. AS at the Salutation of the blessed Virgin the babe a Luke 1.41. sprang in the womb of Elizabeth, so I doubt not but that at the reading of this text in your ears, the fruits of your devotion, which are your religious thoughts and zealous affections, leap and spring for joy in the womb of your soul; for now is the accepted time, the time of grace: now is the day of salvation, the day of our Lord's Incarnation. As the golden tongued Father spoke of a Martyr, Martyrem dixisse laudâsse est, to name a man a Martyr is to commend him sufficiently: so it may be said of this text, to rehearse it is to apply it. I need not fit it to the time, for the time falleth upon this time, and the day upon this day: now if ever is this Now in season. If any time in all the year be more acceptable than other, it is the holy time we now celebrate: now is the accepted time on God's part, by accepting us to favour: now is the day of salvation, by exhibiting to us a Saviour in our flesh: let us make it so on our parts also by accepting the grace offered unto us, and by laying hands on our Saviour by faith, and embracing him by love, and by joy dilating our hearts to entertain him, with all his glorious attendants, a troop of heavenly Soldiers, singing, b Luke 2.14. Glory be to God on high, on earth peace, and good will towards men. c Esay 49.13. Sing, O heavens, and be joyful, O earth, and break forth into shouting, O ye mountains: for God hath comforted his people, and will have mercy upon the afflicted. Keep this holy day above others, because chosen by God to manifest himself in the flesh, bid by an Angel, and by him furnished both with a lesson and with an Anthem also. Well might the Angel, as on this day, sing glory in excelsis Deo, etc. for on this day the Son of God, out of his good will towards men, became man, and thereby set peace on earth, and brought infinite glory to God in the highest heavens. Well may this be called by the Apostle, d Gal. 4.4. The fullness of time, or a time of fullness, which filled heaven with glory, the earth with blessings of peace, and men with graces flowing from God's good will. The heavens which till this time were as clasped boxes, now not able longer to contain in them the sovereign balsamum of wounded mankind, burst open: and he whose name is e Cant. 1.3. an ointment poured forth, was plentifully shed upon the earth, to revive the decayed spirits, and heal the festered sores of wounded mankind. Lift up then your heavy looks, and heavier hearts, ye that are in the midst of danger, and in the sight, nay within the clasps of eternal death; you have a Saviour borne to rescue you. Cheer up your drooping and fainting spirits, all ye that feel the smart and anguish of a bruised conscience and broken heart; to you Christ is borne to anoint your wounds, bruises and sores. Exult and triumph ye galley slaves of Satan, and captives of Hell, fast bound with the chain of your sins; to you a Redeemer is borne to ransom you from spiritual thraldom. Two reasons are assigned why festivities are religiously to be kept. 1. The special benefits of God conferred upon his Church at such times, which by the anniversary celebration of the days are refreshed in our memories, and visibly declared to all succeeding ages. 2 The express command of God, which adjoined to the former reason, maketh the exercises of devotion, performed at these solemnities, duties of obedience. It cannot be denied that in this latter consideration those feasts which are set down in the book of God, have some prerogative above those that are found wrtiten only in the Calendar of the Church. But in the former respect no day may challenge a precedency of this, no not the Sabbath itself, which the more to honour him whose birth we now celebrate, resigned both his name, place and rites to the f Athanas. hom. de semenie. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lords day: and if we impartially compare them, the work wrought on this day was fare more difficult, and the benefit received upon it, greater than that, to the memory whereof the Sabbath was at the first dedicated. It was a greater miracle that God should be made a creature, than that he should make all creatures: and the redemption of the world so fare exceeds the creation, as the means by which it was wrought were more difficult, and the time larger: the one was finished in six days by the commandment of God, the other not in less than four and thirty years by the obedience of Christ: the one was but a word with God, the breath of his mouth gave life to all creatures; the other cost him much labour, sweat and blood: and what comparison is there between an earthly and an heavenly Paradise? Nay, if we will judge by the event, the benefit of our creation had been none without our redemption. For by it we received an immortal spirit, with excellent faculties, as it were sharp and strong weapons, wherewith we mortally wounded ourselves, and had everlastingly laid weltering in our own blood, had not our Saviour healed our wounds by his wounds and death, and raised us up again by the power of his resurrection. To which point Saint Austin speaking feelingly saith, Si natus non fuisset, bonum fuisset si homo natus non fuisset, If he had not been borne, it had been good for man never to have been borne: if this accepted time had not come, all men had been rejected: if this day of salvation had not appeared, we had all perished in the night of eternal perdition. Behold now is the accepted time. In this Scripture as in a Dial we may observe, 1 The Index, 2 The Circles, Certain, Behold. Different: 1 The larger, 2 The narrower, The accepted time. The day of salvation. To man in general it is an accepted time, to every believer in particular it is a day of salvation. Lynx cum cessat intueri, cessat recordari: Because we are like the Lynx, which mindeth nothing no longer than her eye is upon it, the Spirit every where calleth upon us to look or behold: Behold, not always or at any time, but now, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not time simply, but season, the flower of time; not barely accepted, but according to the original, well accepted, or most acceptable; not the day of help or grace, but a day of salvation. As in the bodies which consist of similar parts, the form of the whole, and the form of every part is all one; for example, the whole ocean is but water, and yet every drop thereof is water; the whole land is but earth, and yet every clod thereof is earth; the whole stone is but a diamond, and yet every carat thereof in it is diamond; the whole wedge is but gold, and yet every plate, every smallest foil or ray is gold; and as the soul of man is tota in toto, & tota in qualibet parte corporis, is whole in the whole, and whole in every part of the body; so there is season in the whole text, and in every part thereof: for there is season, and that instant in now; there is season, and that welcome in accepted time; lastly, there is season, and that most welcome in the day of salvation. In the g Esay 49 8. accepted time I will hear thee, in the day of salvation I will help thee. This (I will hear thee) is as it were the noise of heavenly music afar off: Behold the accepted time, this soundeth like music at our gate; but now is the day of salvation, this is like music at our ears. Behold the accepted time, the day star beginneth to appear: Behold the day of salvation, the sun is risen: Behold now is that time, now is that day, the sun is directly over our heads, it is now high noon. Behold is as a alarm bell of attention, now is as a finger of indication or application to a season: 1 Indefinite, a time of acceptation. 2 Definite, or singular, a day of salvation: That for information, this for our consolation. Behold is as a star or hand in the margin pointing to some excellent matter. In the Scripture we find four sorts of Ecce's: 1 An Ecce of demonstration, as h Joh. 19.5. Behold the man. 2 An Ecce of admiration, as i Mat. 2.9. Behold the star. 3 An Ecce of affection, as k Joh. 1.47. Behold an Israelite indeed, in whom there is no guilt. 4 An Ecce of excitation or attention, as l 1 Cor. 15.51.52. Behold I show you a mystery: we shall not all sleep, but we shall all be changed in a moment, in the twinkling of an eye, at the last trump. The Rabbins writ of David's harp that it sounded of itself, by the wind only blowing on it, without the touch of any string: it were to be wished that our heart strings were like his harp strings, and would give a sweet sound by the wind only of the Spirit blowing on them, without any touch of an Ecce of excitation or increpation: but so it is, that though our soul be full of divine graces, like Argo's eyes, yet Mercury with his enchanted rod, the world with fascinating pleasures, or the Siren of our flesh with her effeminate songs closeth them all; and we need an Ecce, like the m Act. 12.7. Angel's stroke on Peter's side, to awake us out of our dead sleep. A strange thing it is that our eyes should be open, and we run with all speed sometimes before day out of doors, to see a May-game, or a Masque, or a Pageant, or a Morris-dance, and yet we should need to have an Ecce to stir us up, and pluck open, as it were, our eyelids to behold the light of heaven, and the glory of the celestial Paradise. We listen willingly to wanton music, and lascivious songs, but must be pulled by the ear to listen to the sacred songs of Zion. Beloved, did you fasten your attention, did you thoroughly consider of, what you cannot but hear again & again, unless with the deaf adder you stopped your ears, something would stick by you; all our sermons, all our admonitions, all our reprehensions, all our consolations should not be like letters written in sand, or the track of a ship in the sea, or of a bird in the air, or of a serpent upon a stone, whereof there remains no print at all. Saint Hierome speaking of an Imperial law restraining the luxury of the Clergy; The law, saith he, is good, but this is not good, that the manners of the Clergy were so dissolute that they needed such a coercive law: Bonum cauterium, sed vae nobis quod indigeamus tali cauterio: so it may be said of these Ecce's, or Beholds in Scripture, that they are good, and of singular use, but it is great pity that we should need them: it is a sign that our spiritual man is very drowsy, if not in a dead sleep, that the Spirit calleth so often, and so loud upon us, sometimes 1 To awake our faith: as, n Esay 7.14. Behold a Virgin shall he with child, and shall bring forth a son, and thou shalt call his name Emanuel. 2 To awake our hope: as, o Apoc. 22.12. Behold I come quickly, and my reward is with me, to give every man as his works shall be. 3 To awake our love: as p 1 Joh. 3.1. Behold what love God hath shown unto in, that we should be called the sons of God. 4 To awake our fear: as q Apoc. 1.7. Behold he cometh with the clouds, and every eye shall see him, and they also which pierced him, and all kindreds of the earth shall veil before him. 5 To awake our joy: as, r Luk. 2.10.11. Behold I bring you tidings of exceeding great joy, which shall be to all people, that to you is borne this day in the City of David a Saviour, which is Christ the Lord. 6 To awake our thankfulness: as, s Psal. 134.1. Behold, now praise the Lord all ye servants of the Lord, which by night stand in the house of the Lord. 7 To awake our compassion: as, t Lam. 1.12. Behold if there were ever sorrow like unto my sorrow, wherewith the Lord hath afflicted me in the day of his fierce wrath. 8 To awake our diligence and industry in eager and speedy pursuing the means of our salvation, as here in my text: Behold, now is the accepted Time. Other things are with more ease described than understood; but time is easily understood, not described or defined so easily: there is no rustic so rude who understandeth not what you mean when you speak of time, yet never any Philosopher to this day hath exactly defined or described it. Aristotle maketh an essay in his Physics, determining time to be Numerum motus secundum prius & posterius, The number of motion or motion numbered according to the former or latter parts thereof: but he faileth in this his definition. For questionless time is as well the measure of rest as of motion: we sleep as well in time as we work in time. And as a ship in the Sea, whether the passengers lie in their cabins or walk on the decks, holdeth on her course; so whether we sleep or wake, labour or be at our ease, the time of our life goeth on. When Josuah commanded the Sun to stand still in the heavens, all the motions of the celestial bodies ceased, yet was there then time, wherein that noble General accomplished his victory. The Platonics definition is truer, who say that time is eternity limited, but yet no way perfect. I grant time is as it were a portion or cantle of eternity; yet I deny that this is any good description of time, because every description ought to be per notius, by something that is more known; whereas eternity is fare more obscure than time itself: all men have a common notion of the one, few or none of the other. Neither do they give any better satisfaction who define time by duration. For albeit there is a time of duration of every thing, and a duration also of time itself, yet duration is not time; duration is the existence of any thing in time, not the term or time itself. They define time most agreeable to the Scriptures, who affirm it to be the continual flux of moments, minutes, hours, days, weeks, months, years, ages, from the creation of the world to the dissolution thereof, after which the u Apoc. 10.6. Angel swore that time should be no more. But I need to speak no more of time at this time, because the word in my text is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, time, but season; or, as it is here rendered, The accepted time. The season is that in time which light is in the air, lustre in metals, the flower in plants, cream in milk, quintessence in herbs, the prime and best of it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Now there being a threefold season: 1. Natural, which Husbandmen observe in sowing, Gardeners in planting and graffing, Mariners in putting to Sea, Chirurgeons in letting blood, Physicians in purging, etc. 2. Civil, of which the Poet speaketh, Mollissima fandi tempora, which all humble suppliants observe in preferring petitions to Princes and great Personages. 3. Spiritual, which all that have a care of their salvation must observe, in seeking the Lord while he may be found. The Apostle in this place pointeth to this third, and his meaning is, Behold, now press hard to get into the kingdom of heaven, for now the gate is open: now labour hard in God's vineyard, for now is the eleventh hour: now put up your petitions to the Prince of peace, for now is the day of audience: now provide yourselves of spiritual merchandise, for now is the mart: now cast yourselves into the Bethesda of Christ's blood, for now the Angel troubleth the water: now get a general pardon for all your sins, under the broad seal of the King of heaven, for now is a day of sealing. When the King cometh (saith St. x Chrys. in hunc locum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostome) there is no time for sessions or assizes, but for pardon and favour. Behold, now the King is come to visit his subjects upon earth; and from his first coming to his last the day of grace continueth: Behold now is this accepted time. He calleth it an accepted time (saith St. y Ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostome) because now God accepteth them to favour, who a thousand times incurred his displeasure. It is called in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, a time of good will and favour, as Calvin rendereth the words; who biddeth us mark the order: first a time of grace is promised, and after a day of salvation, to intimate unto us, that salvation floweth from the mere grace and mercy of God. We are active in sin to our own damnation, but mere passive to the first grace: we draw on damnation with the cart-ropes of vanity, but God draweth us to salvation with the cords of love. The special point of doctrine to which this ecce or index in my text pointeth is, that we ought to take special notice of the time of grace, beginning at the birth of our Saviour, and ending to us at the day of our death, and to all men that shall be upon the earth at the consummation of the world. As the celestial spheres are wrapped one in another, and the greatest, which the Philosophers term the Primum mobile, invelopeth all the rest; so the parts of time are enclosed, the lesser in the greater, hours in days, days in years, years in ages, and ages in the time of the duration of the world. To explicate then to the full the time of our Lord's birth, it will be requisite to treat 1 Of the age of the world. 2 Of the year of the age. 3 Of the day of the year in which the true z John. 1.9. light that lighteneth every man that cometh into the world first shined on the earth. 1 Of the age of the world. The Jews, according to an ancient tradition received from the house of Elias, make three ages of the world, as it were so many stages of time: 1 From the creation to the law. 2 From the law to the Messiah. 3 From the coming of the Messiah to the end of the world. To each of these they allow two thousand years, counting thus, 1 a Carion. in Chron. Duo millia vacuum. 2 Duo millia lex. 3 Duo millia Messiah; & post mundi deflagratio. Saint. y Aug. de civet. Dei. l. 22 c 30. Post hanc tan quam in die septimo requi escet Deus, cum eundem septimum diem quod nos erimus in seipso faciet requiescere. Austin doubleth these files, and maketh reckoning of six ages. 1 From Adam to the Deluge. 2 From the Deluge to Abraham. 3 From Abraham to Solomon. 4 From Solomon to the captivity. 5 From the captivity to Christ's birth. 6 From Christ's birth to the day of judgement; after which, in the seventh, we shall all keep an eternal Sabbath in heaven. By both which computations it appeareth that the birth of our Saviour fell late towards the declining and end of time, as b Maxin. Taur. hom 6 de nativ. In fine temporum natus est ille cujus aeternitatem nulla saeculorum tempora comprehendunt. Maximus Taurinensis observeth. Here the wit of man, which like the Sea will still be working, though oftentimes foaming out his own shame, curiously enquireth why the desire and joy of all mankind was so long delayed, why he was so late born whose birth was of more importance than of all the Potentates, Princes, Kings, Emperors and Monarches of the whole world. Was not Christ the bright morning star? how came it then to pass that he appeared not till the afternoon, if not evening of the world? Was not he the bridegroom, whose * Marriage song. Epithalamium Solomon by the spirit of prophecy indicted in the book of Canticles? how could he then hear his dearest Spouse breathe out so many sighs, and shed such abundance of tears, in so many ages, still longing for his coming, and crying, c Cant. 1.1. Let him come into the flesh, and kiss me with the kisses of his lips? Was not he the good Samaritan which healed the wounded man, after Moses the Levite, and Aaron the Priest passing by left him as they found him, and did him no ease at all? how then could this tender hearted Chirurgeon suffer wounded mankind to lie so many ages weltering in his own blood, and take no pity on him? To silence these curious questionists, the most judicious Divines teach, that albeit God hath special reasons of his will for every thing he determineth, yet to us his will must stand for the last and best reason. The fullest answer that can be given to that demand, why Christ was borne in the days of the Roman Augustus, about the two and fortieth year of his reign, is, that then was the fullness of time, that is, the time was fully come, which God appointed before all time, for the coming of his Son in the flesh. And surely a fit time could hardly have been chosen, whether we respect the condition of the patiented, or the quality of the Physician, or the state of Judaea, or of the whole world at that time. First, if we regard the condition of the patiented: before Adam fell, and by his fall took his death's wound, there was no need of a Chirurgeon or a Physician: and after he was wounded it was fit that he should feel the smart of his wounds a while, and by woeful experience find that he was not able to help himself. With this reason d Summ. p. 3. q. 1. art. 5. Non decuit à principio humani generis ante peccatum Deum incarnari: non enim datur medicina nisi infirmis: nec statim post peccatum conveniens fuit Deumincarnari propter conditionem primi peccati quod a superbia pervenerat, unde comodo homo erat liberandus ut recognosceret se indigere liberatore. Aquinas rested satisfied. Secondly, if we regard the quality of the Physician. For no man sendeth for the greatest Doctor, especially if he be fare off, before he hath tried others that are near at hand, or the cure grow dangerous, if not desperate. Before the King cometh himself, many Ambassadors and Noble men are sent. Nature and Art observe the like method, proceeding from less noble to more noble works: from the egg to the chick, from the seed to the fruit, from the kernel to the apple, from the dawning to the day, from childhood to youth, and from youth to perfect age. The painter in like manner first maketh a rude draught of a face, after perfectly pourtrayeth it, and last of all casteth beautiful colours upon it: the Chirurgeon first washeth the wound, then poureth in wine to search it, and after oil to supple and heal it: in like manner the providence of God proceeded in the dispensing the means of man's salvation, after the twilight of nature, and dawning as it were of the day, the day star appeared more obscurely in the publishing of the law, but manifestly in Saint John Baptists doctrine; and then the Sun arose in the preaching of the Gospel: first God sent Priests and Prophets as messengers, than Angels and the Archangel, as it were Princes and Peers of heaven, and last of all he sent his Son, the heir of all things. Like a Chirurgeon he first cleansed the sores of wounded man by pouring in the wine of the Law, after he suppled and healed them by pouring in the oil of the Gospel: first he rough hewed us by Moses, and after plained and smoothed us by Christ, that we might be as the polished corners of the Temple. Thirdly, if we regard the state of Judaea, which was now most deplorate, being destitute both of King and Lawgiver: for Herod a stranger usurped the Crown, and destroyed the Sanedrim, or great Council, they had now no Prophet or Seer to lead them in this time of thickest darkness: now therefore, if ever, the Messiah must come to set all right. Fourthly, if we regard the state of the whole world, which at this time was most learned, and thereby most capable of the doctrine of the Gospel. Besides, it being reduced to a Monarchy, and the parts thereupon holding better correspondency one with the other, a greater advantage was given for the dispreading of Christian doctrine through all the Provinces of the Roman Empire. 2 Of the year of the age. As God crowned the age in which our Lord took flesh, with many remarkable accidents; so also the year of that age. 1 First, Herod this very year bereaving the Tribe of Judah of King and Lawgiver, utterly abolished their grand Council, and thereby the Prophecy of Jacob was verified, that c Gen. 49.10. the Sceptre should not departed from Judah, nor a Lawgiver from between his feet till Shilo come. The substance of the Sceptre, if I may so speak, was departed before, and this year the shadow also remaining hitherto in the Sanedrim, which had a kind of sovereign power to make laws and execute them, vanished away: now therefore Shilo cometh. 2 Secondly, Moreover, this very year Augustus Caesar d Luke 2.1. sent forth a Decree, that the whole world should be taxed, which was not without a mystery, viz. that this year the world should be prized, and an estimate made thereof, when our Lord came into the world to redeem it. Little thought Augustus (when he gave order for drawing that Proclamation) of drawing Marie to Bethlehem, that she might there be delivered according to the prophecy of e Micah 5.2. Micah: yet so did Augustus his temporal Decree make way for God's eternal determination of Christ's birth in Bethlehem. 3 Thirdly, this very year the same Emperor shut up the Temple of f Functius in Chron. Janus, where all the Roman warlike provision lay, and established a peace through the whole world, that so the Prince of peace might be borne in the days of peace. 4 Fourthly, this year also he enacted a law g Sethus Calvisius ex Dione Cassio. De manumissione servorum, of setting servants at liberty, which might have some reference to the spiritual freedom which h John 8.36. Christ purchased for us, whereof he himself saith, If the Son make you free you shall be free indeed. 5 Fiftly, this year in a certain Shop or Inn to be let in Rome, a i Plate ex Eutrop & paulo diac. fountain of oil sprang out of the earth, and flowed a whole day without intermission. Magna taberna fuit tunc emeritoria dicta, De qua fons olei fluxerat in Tiberim. Which may seem literally to verify those words of the Prophet, k Esay 10.27. It shall come to pass in that day, that his burden shall be taken off thy shoulder, and his yoke from off thy neck; and the yoke shall be destroyed because of the oil or anointing. 6 Sixtly, what should I speak of the falling down of the Temple of l Magdeburg ex Petro comest. Templum pacis corruit Romae ne alibi quam in Messiâ pax quaereretur. peace in Rome about this time? Might not that be an item, that true peace was no where now to be sought save in Jesus Christ our only Peacemaker, now come into the world to reconcile Heaven and Earth, and establish a covenant of grace between God and man for ever? 7 Seventhly, neither is m Calvis. in Chron. ad an. c. 1. Calvisius his hot discordant from our purpose, viz. that the year of our Lord's birth was Annus Sabbathicus, a year made of seven multiplied, or a year of Jubilee. For even by this very circumstance we may be put in mind that he who was borne in a temporal Sabbathicke year on earth procureth for us an everlasting Sabbath in heaven. 3 Of the day of the year. From the age in which our Lord was incarnate we have already proceeded to the year; now from the year we will come to the day on which God hath set many glorious marks. 1 First, St. Matthew telleth us of a n Mat. 2.2. new star that appeared to the heathen Sages, which guided them in their way to Bethlehem. 2 Secondly, St. o Quest. vet. & N.T. Hod●e●no die natus est Christus, octavo Calend. Jan. ab illo die crescunt dies: ecce à nativitate Christi dies crescit, illo oriente dies proficit. Austin, and St. p Ambros. Serm. 8. de temp. Ambrose, and q Prudent. in hy●n. ad Cal. Jan. Quid est quod Arctum circulum Sol jam recurrens deserit? Christusne terris nascitur qui lucis augit ●ramitem? Prudemius note that the day of our Lord's birth fell precisely upon the winter solstice, and from that day the days begin to lengthen. 3 Thirdly, this day in the vineyard of r Magdeburg. ex Martino. Vinca Engaddi quae balsamum ferebat, horem, fructum, & liquorem simul fudit. Engaddi the Balsamum tree both blossomed and bare fruit, and liquor also dropped from it. Thus we see what golden characters God hath fixed upon the age, year and day of our Lord's birth; in which we may read the benefits of his incarnation, which are these: First, rest: this seemeth to be figured by the Sabbathicke year. Secondly, peace: this was shadowed by the temporal peace concluded through all the world by Augustus. Thirdly, liberty from spiritual thraldom: this was represented by the law of manumission of servants. Fourthly, Knowledge: this was showed by the new star. Fiftly, increase of grace: this was signified by the lengthening of the days from Christ's birth. Sixtly, spiritual joy: this was expressed by the oil which sprang out of the earth. Seventhly, health and life: this the Balsamum was an emblem of. This peace, this liberty, this knowledge, this grace, this joy, this health, God offereth to us in this accepted time, and day of salvation. Behold, now, etc. The Jews had their now, and that was from the day of our Lord's birth to the time of the destruction of the Temple, before which a voice was heard at midnight, saying, s Joseph. de bello Jud. l 7. Migremus hinc. Let us go hence. The Gentiles now or day of grace began after Peter's t Acts 10.11. vision, and shall continue until the fullness of all Nations be come in. Our country's now for their conversion from Paganism began when Joseph of Arimathea, or Simon Zelotes, or Saint Paul, or some other of the Apostles planted the Gospel in this Island: for our reversion to the purity of the ancient doctrine and discipline, was from the happy reformation in King Henry the eighth his time, and Kings Edward the sixts, and shall last till God for our sins remove our golden Candlestick. All your now who hear me this day is from the day of your new birth in baptism, till the day of your death. Application. Behold, now is your accepted time, now is your day of salvation: make good use of these golden moments, upon which dependeth your eternal happiness or misery. Yet by a few sighs you may drive away the fearful storm that hangeth over you; yet with a few tears you may quench the fire of hell in your consciences; yet by stretching out your arms to God, and laying hold on Christ by faith, you may be kept from falling into the brimstone lake. While ye have the light of this day of grace t Phil. 2.12. Work out your salvation with fear and trembling, before the night of death cometh, when u John 9.4. no man can work. If you reject this accepted time, and let slip this day of salvation, there remaineth nothing for you but a time of rejection. x Mat. 7.23. Away from me, I know you not: and a day of damnation, y Mat. 25.41. Go ye cursed into everlasting fire. To apply this now yet once more. Behold now in these feasts of Christmas is tempus acceptum, an accepted time, or a time of acceptation, a time when we accept and entertain one another, a time of giving and accepting testimonies of love, a time of receiving the holy Sacrament, a time when God receiveth us into favour, biddeth us to his own table. Behold, now is the day of salvation; the day in which our Saviour was borne, and the y Titus 2.11. grace of God, bringing salvation, appeared unto all men. This day our Saviour will come into thy house; and if with humble devotion, godly sorrow, a lively faith, and sincere love thou entertain him, what himself spoke to Zacheus, the Spirit will speak unto thee; z Luke 19.9. This day is salvation come to thy house. Which God the Father grant for the merits of his Son, through the powerful operation of the holy Spirit. To whom, etc. THE SPOUSE HER PRECIOUS BORDERS. A rehearsal Sermon, preached Anno 1618. THE XXXII. SERMON. CANT. 1.11. We will make thee borders of gold, with studs of silver. Right Honourable, etc. AS the riches of God's goodness are set forth to the eye of the body by the diversity of creatures in the book of nature; so are the treasures of his wisdom exposed to the eye of the mind by the variety of senses in the book of Scripture. Which in this respect is by reverend antiquity compared to the scroll in a Ezek. 2.10. Vid. Hier. in c. 2. Ezekielis. Ezekiels' vision, spread before him, which was written Intus & à tergo, within and without: without in the letter, within in the Spirit; without in the history, within in the mystery; without in the typical ceremonies, within in the moral duties; without in the Legal resemblance, within in the Evangelicall reference; without in verborum foliis, within in radice rationis, as St. Jerome elegantly expresseth it. The former sense resembleth the golden b Exod 16.33. And Moses said to Aaron, take a pot and put an Omer full of Manna therein, etc. pot, the latter the hidden c Rev. 2.17. Manna itself: that is as the shell or mother of pearl, this as the Margarite contained within it; both together, as d Nazianz ad Nemes. Literalem comparat corpori, spiritualem animae; & Verbum Dei geminam habet naturam, divinam invisibilem, humanam visibilem: ita Verbum Dei scriptum habet sensum externum & internum. Nazianzen observeth, make this singular correspondency between the incarnate and the inspired word of God, (both conceived by the holy Ghost, and brought forth in sacred sheets) that as the one consisteth of two natures, humane and divine, visible and invisible; so the other of two senses, external and internal; external and visible in the shadow or letter, internal and invisible in the substance or spiritual interpretation: either tropological, or allegorical, or anagogical, as the learned distinguish. Doth e Sen. ad Lucil. ep. 23. Levium metallorum fructus in summo est, illa opulentissima sunt quorum in alto latet vena assiduè pleniùs responsura fodienti. experience teach us that the richest metals lie deepest hid in the earth? Shall we not think it very agreeable to divine wisdom so to lay up heavenly knowledge in Scriptures, that the deeper we dig into them by diligent meditation, the vein of precious truth should prove still the richer? Surely howsoever some Divines affect an opinion of judgement (it is judgement in opinion only) by allowing of no sense of Scripture, nor doctrine from thence, except that which the text itself at the first proposing offereth to their conceit; yet give me leave to tell them that they are but like Apothecary's boys, which gather broad leaves and white flowers on the top of the water; not like cunning Divers, who fetch precious pearls from the bottom of the deep. St. f L. 2. confess. c. 31. Sensit omnino ille, & cogitavit cum ea scriberet quicquid hic veri potuimus invenire, & quicquid nos non potuimus aut nondum possumus, & tamen in 'tis inveniri potest. Austin, the most judicious of all the Fathers, is of a different judgement from them herein. For he confidently affirmeth, that the Penman of the holy Ghost of purpose so set down the words, that they might be capable of multiplicity of senses; and that he intended and meant all such divine truths as we can find in the words, and such also as we have not yet, or cannot find, and yet by diligent search may be found in them. Now as the whole texture of Scripture, in regard of the variety of senses, may not unfitly be likened to the King's daughters g Psal. 45.14. raiment of needlework, wrought about with diverse colours: so especially this of the Canticles, wherein the allegorical sense, because principally intended, may be called literal; and the literal or historical, as intended in the second place, allegorical. Behold here, as in a fair sampler, an admirable pattern of drawn-work, besides King Solomon in his royal robes and his Queen in a vesture of gold, diverse birds expressed to the life, as the white h Cant. 5.12. ver. 11. ●. 2.2. ver. 13. c. 4.14. c. 2.1. c. 5.14. c. 1.17. c. 5.15. c. 1.10. Dove, washed with milk, and the black Raven: diverse trees, as the thorn, the figtree, and the vine, the myrrh, spikenard, saffron, calamus, cinnamon, with all trees of frankincense: diverse flowers, as the Rose and the Lily: diverse precious stones, as the Berill and the Saphir: lastly, diverse artificial wo●kes, as Houses of Cedar, Rafters of Fir, Tents of Kedar, Pillars of Marble, set in sockets of fine gold, rows of Jewels, Chains, and here in my text, Borders of gold, and Studs of silver. Sanctius and Delrio upon my text observe, that Solomon alludeth to the i She shall be as the wings of a dove covered with silver, and her feathers with yellow gold. 13. verse of the 68 Psalm; and what the Father prophesied of the Spouse, the Son promiseth to her, viz. to make her borders, or, as the Hebrew signifieth also, k Brightman in Cant. Turtures aureas, alii murenulas, aliilineas, septuaginta similitudines. turtles of gold, enamelled with silver. Howbeit it seemeth more probable that these words have a reference to the 9 verse of this chapter, and that Solomon continueth his former comparison of a troup of horses in Pharaoh's Chariot: and thus the borders and chains in the 10th. and 11th. verses are linked to the 9th. O my beloved and beautiful Spouse, as glorious within, through the lustre of divine virtues and graces, as thou art resplendent without in jewels and precious stones: to what shall I liken thee? or whereunto shall I compare thee? Thou art like a troop of milk white horses in Pharaoh's princely Chariot, adorned with rich trappings, and most precious capparisons. For as their head and cheeks are beset with rows of stones, so thy cheeks are decked with jewels that hang at thine ears: as their necks shine with golden raines, so thy neck is compassed with chains of gold and pearl: and as their breasts are adorned with golden collars, quartered into borders, enameled with silver, so that thou must herein also resemble them, we will make thee borders of gold, with studs of silver, to hang about thy neck, and down thy breast. Thus much of the letter, or rather letters of my text, which you see are all golden, flourished over with strikes, or, as Junius translateth the words, points of silver: now let us endeavour to spell the meaning. As artificial pictures drawn by the pencil of a skilful Optic, in the same part of the frame or table, according to diverse sites and aspects represent diverse things: (look one way upon them, you shall see a man, another way a lion;) so it is in this admirable piece drawn by the pencil of Solomon; according to diverse aspects it presenteth to our view diverse things: look one way on it and there appeareth a man, to wit King Solomon; look another way and there appeareth a lion, the lion of the tribe of Judah; look downward upon the history, and you shall see Solomon with a crown of gold, and his Queen in her wedding garment; look upward to the allegory, and you shall see Christ crowned with thorns, and his Spouse the Church in a mourning weed, and under the one written a joyful Epithalamium, under the other a doleful Elegy. Agreeable to which double picture drawn with the self same lines and colours, we may consider the chains and borders of gold in my text, either as habiliments of Solomon's Queen, or ornaments of Christ's Spouse. If we consider them in the first sense, they show his royal magnificence and pomp; if in the second, either they signify the types and figures of the Jewish Synagogue under the law, or the large territories and rich endowments of the Christian Church under the Gospel. k Faciemus tibi similitudines aur● cum puncturis argenti. Origen, who taketh the seventy Interpreters for his guide, thus wadeth through the allegory: The Angels, saith he, or Prophets speak here to the Spouse before her husband Christ Jesus came in the flesh to kiss her with the kisses of his lips, and their speech is to this effect; O beautiful Spouse, we cannot make thee golden ornaments, we are not so rich, thy husband when bee cometh will bestow such on thee; but in the mean time we will make thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, similitudes of true things; similitudines auri, with studs or points of silver, id est, scintillis quibusdam spiritualis intelligentiae that is points, spangles, or sparkles of precious and spiritual meaning. For example: Aaron's mitre and his breastplate of judgement, engraven with Urim and Thummim, and his golden bells were similitudines auri, similitudes of gold, or golden similitudes: and the studs or points of silver, that is, sparkles or rays of spiritual truth in them were Christ his three offices; His Priestly, represented by the breastplate. His Princely by the mitre. His Prophetical by the bells. Again, in the breastplate of Aaron there were set in rows twelve precious stones; here were similitudes of gold, or golden similitudes; and the studs of silver, that is, sparkles or rays of spiritual meaning, were the l Apoc. 21.14. twelve Apostles, laid as precious stones in the foundation of the heavenly Jerusalem, that is, the Church. Take yet a third example: in the Ark there were the two m Heb. 9.4. Tables, and the golden of Manna, and the rod that had budded; these were similitudines auri, golden similitudes: and the puncta argenti, that is, the clear and evident points of spiritual truth in them, are the three notes of the true Church: 1 The Word, or the Old and New Testament, signified by the two Tables. 2 The Sacraments, prefigured in the golden pot of Manna. 3 Ecclesiastical discipline, shadowed by Aaron's Rod. Thus I might take off the cover of all the legal types, and show what lieth under them, what liquor the golden vessel containeth, what mysteries the precious robes involve, what sacraments their figures, what ablutions their washings, what table their Altars, what gifts their oblations, what host their sacrifices pointed unto. The Apostle in the Epistle to the Hebrews observeth such an admirable correspondency between these things, that in this respect the whole Scripture may be likened to one long similitude, the protasis whereof or first part is in the Old Testament, & the antapodosis or second part in the New. For in the Old, as the Apostle testifieth, there were n Heb. 9.23.24. similitudes of true things; but in the New we find the truth of those similitudes. Which if our new Sectaries of the precisian or rather o Mr. Whittall, Bradburn, and their followers. circumcision cut had seriously thought upon, they would not, like Aesop's dog, let fall the substance by catching at the shadow; they would not be so absurd as to go about to bring the aged Spouse of Christ to her festraw again, and reduce all of us her children to her p Gal. 4.2.3. nonage under the law: they would not be so mad as to keep new moons, and Jewish Sabbaths, after the Sun of righteousness is risen so long ago, and hath made us an everlasting Sabbath in heaven. These silly schismatics do but feed upon the scraps of the old Ebionites, of whom q Hay. hist. sac. l. 3. Ebionitae pauperes interpretantur, & verè sensu pauperes ceremonias adhuc legis custodientes Haymo out of Eusebius writeth thus; (The Ebionites, according to the Hebrew Etymology of their name, are interpreted poor and silly; and so indeed they are in understanding, who as yet keep the ceremonies of the old Law.) Nay rather they lick the Galathians vomit, and therefore I think fit to minister unto them the purge prescribed by the r Gal. 3.1, 2, 3. Apostle: O foolish Galathians, who hath bewitched you, that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, received ye the Spirit by the works of the Law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit are ye now made perfect by the flesh? Behold I s Gal. 5, 2. Paul testify unto you, that if you be circumcised Christ shall profit you nothing: we may add, If you keep the Jewish Sabbath, or abstain from swine's flesh, out of conscience, and in obedience to the ceremonial Law, Christ's flesh shall profit you nothing: if you abstain from blood in any such respect, Christ's blood shall profit you nothing. For I testify again, saith St. Paul, to every man that is circumcised, that he is become a debtor to the whole Law. And will they not yet learn that Mosaical rites and ceremonies were at several times 1. Mortales or moriturae, 2. Mortuae, 3. Mortiferae? They were mortales at their first constitution, mortuae, that is, dead, at Christ's death, and now mortiferae, deadly, to all that observe them. Will they put off the long white robes washed in the blood of the Lamb, and shroud themselves with the old rags, or, as St. Paul termeth them, beggarly rudiments of the Law? If they are so minded, I leave them, and fill up this Border with the words of Saint t Ser. 7. Antiqua observatio novo tollitur sacramento, hostia in hostiam transiit, sanguinem sanguis excludit, & legalis festivitas dum mutatur, impletur. Leo, The ancient rite is taken away by a new Sacrament, one host passeth into another, blood excludeth blood, and the Legal festivity is fulfilled, in that it is changed. The second exposition of this Scripture, which understandeth the golden borders and silver studs of the glorious and pompous splendour of the Christian Church, seemeth to come nearer unto the letter faciemus, we will make thee; the verb in the future tense evidently implieth a promise or prophesy, and the sense of the whole may be illustrated by this or the like Paraphrase: O glorious Spouse of Christ, and blessed Mother of us all, who art compassed with a strait chain about thy neck, that suffereth thee not to breathe freely (being confined to the narrow limits of Judea): in the fullness of time the fullness of the Gentiles shall come in, and in stead of a strait chain of gold, or small string of pearl, we will make thee large borders; we will environ thee with Christian auditories and congregations, as it were borders of gold, and these borders of gold shall be set out, and supported with studs of silver, that is, enriched with temporal endowments, and upheld by regal authority: u Esay 49.23. King shall be thy nursing fathers, and Queens shall be thy nursing mothers. Nay, such shall be thy honour and power, that thou shalt bind Kings with x Psal. 149.8. chains, and Nobles with links of iron, who for their ransom shall offer unto thee store of gold to make thee borders, and silver for studs. Which prophecy seemed to have been fulfilled about the days of Constantine, or a little after, when such was the sumptuous stateliness of Christian Churches, and so rich the furniture thereof, that it dazzled the eyes of the Heathen; Foelix the Emperor's Treasurer blessing himself when he beheld the Church vessels and vestments, saying: En qualibus vasis ministratur Mariae filio! See what plate the son of Mary is served in! Here I might take occasion to congratulate our Churches of great Britain, which alone among all the Reformed, have preserved from sacrilege (ransacking holy things under pretence of zeal against Idolatry) some remains of Ecclesiastical preferments and sacred ornaments, as it were borders of gold. But the time and your expectation call me from the explication of this Scripture, to make some application thereof to this present exercise. Whereto I would presently address myself, if I were not arrested by a new action repetundarum, commenced justly against those, who before me have repeated in this place. It is alleged against them, that they have turned recensere into censere, or censuram far, rehearsing into censuring, and contraction of Sermons into detraction from the Preachers. This is utterly a fault, and I hold it most necessary at this time and in this place to reprove it, that the plaster may be applied where the wound hath been given. It is no better than in stead of wine to offer to Christ on this Cross the sharpest vinegar: after which if any thirst here, I think fit to send him packing on Martial the Poet his errand; Vaticana bibas si delectaris aceto, non facit ad stomachum nostra lagena tuum. Can a fountain out of the same place send forth bitter * Jam. 3.11. waters and sweet? can a man with the same breath bless God and scandalise his Ministers, glorify him and disgrace their brethren? If any Rehearser hereafter shall turn Satirist, and take delight in spilling much wit and reading in this kind, I desire him seriously to consider, that as y Ausonius' in epig. Autorem feriunt tela retorta suum. Achyllas' was hurt in the eye by the rebound of that very stone, which he inhumanely coited at a skull; so that they cannot cast any contumelious aspersion in this kind upon their brethren in the Ministry, but that it will rebound back upon themselves, and wound them in the eye of their discretion, to say no more. For even they who most applaud their pregnancy, or rather luxuriancy of wit, secretly condemn their want of judgement, as Tully did his, who wonderfully pleased himself in that Paronomasy, Videte patres conscripti, ne circumscripti videamini, whereby he offended all the Senate; Ego verò non tanti fecissem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I would not have set so much by a figure or cadency of sentence, as for it to fall out with the Council of State. z Lib. 6. instit. Orator. Nimium risus pretium est, si probitatis impendio constat. Quintilian gravely schools such, telling them, that ●e buyeth a witty conceit or jest at too dear a rate, who pawneth his honesty for it: Much more he, who pawneth Christian charity for it. The Ministers of the Gospel, who are styled a Rev. 1.20. angels in holy Scripture, aught to resemble the Cherubims in the Ark, which cast a gracious aspect one upon the other; and Rehearsers should be like the golden snuffers of the Temple, not like extinguishers of base metal: they ought to take away the superfluity, and clear the light of their brethren's labours, not put it out as some have done of late, and left a loathsome savour behind them: or, to make use of the similitude which I find in my Text, they should be like studs of silver in borders of gold, receive, and give a mutual lustre one to the other. Thus having given a law to myself as well as others, I proceed to speak of the worthy Speakers, whose resounding echo the redoubled command of authority hath made me at this present, who like the Roman b Cic. divinat. in Ver. Quemvis ut mallem eorum qui possunt quàm me, me ut mallem quam neminem. Orator (in his divination in Verrem) had rather that any should have undertaken this task than myself, myself rather than none. If (as the Proverb is) tria sunt omnia, so it might be said truly, quatuor sunt omnia, I should not doubt but to fit the four Speakers, whose remembrancer I must be, with a similitude running upon four feet. But it is far otherwise, there are few quaternians in nature, and these have been laid out for, and anticipated long ago. Besides, as c Nat. hist. l. 28. c. 8. Camelion salutaris est parturientibus, si sit domi, si verò inferatur, pernitiosissimus. Pliny writeth of the flesh of a Chameleon, that it is very wholesome for women in labour, if the Chameleon were bred in the country, but very unwholesome if it be brought from foreign parts; so it may be truly said of allusions and applications, If they are home borne as it were, and taken from things near at hand, they are in request; but if they be fare fetched they lose their grace. Howsoever, they who never mean to touch this heavy burden so much as with a little finger, should forbear to censure those who in these later years are to furnish this exercise, yea, though we send fare for our provision in this kind; sith our just apology may be, that Pliny and Solinus their markets have been forestalled, and there is nothing to be had near at hand. The four Posts have long ago road their four stages. The four parts of the World have been traversed. The four rivers of Paradise have been drawn dry. The four winds have breathed out their last gasp. The four rich Merchants have sold their commodities. The four Ambassadors have delivered their embassages. What shall I add more? Heaven itself hath been ransacked, and from thence four Angels have been called down to sound the four last Trumpets: Nay, Hell itself hath been raked for similitudes, and from thence Proteus was conjured up, to turn himself into four shapes. This (as I conceive) occasioned my immediate predecessor, with whose praises the Cross yet rings, to chime the Rehearsers' knell with four Bells in this place, where there was never yet any one hung. Nothing remaineth for me, who am to fish for allusions after all these, but to make use of the words of my Text according to the seventies' Translation, faciamus similitudines, to set forth a new Pliny, and forge new similitudes of things that never were nor will be. But see, as Apelles when he had often tried to paint the d Plin. nat. hist. l. 32. Apelles cum spumam pingere vellet, & saepiùs frustrà expertus esset, iratus arti spongram impegit in viso loco tabulae, & illa reposuit ablatos colores qualiter cura optabat, fecitque in picturâ fortuna naturam. foaming of a horse, and could never come near it, at last in a rage fling his sponge carelessly upon his work, and chance expressed that which art could not: so after much labour taken in devising an emblem, and pourtraying a lively draught of these four Speakers, at last, unsatisfied with any, I threw down my pencil upon my work, and behold, quod ars non potuit, casus expressit, I find here casually in my Text what I so long sought for, similitudines auri, golden resemblances, to wit, borders of gold with studs of silver. For, as e Sanctius in hunc locum. Aurum, ut ait Aquinas, significat sensum spiritualem, argentum eloqum nitorem; illud suppedi tat Scriptura, hoc ars concionatoris. Aquinas teacheth us, the gold mystically signifieth the Spirits meaning, the studs of silver the Preachers art; gold representeth the precious doctrine they delivered, silver the perspicuity of their speech, and bright lustre of their style. As for the number, the Text saith borders, in the plural number, and if Solomon continue his former comparison of a troop of horses in Pharaohs chariot (in the precedent Verse) which were four, after the custom of all Nations when they road in state, Ergo erit ille dies quo tu pulcherrime rerum quatuor in niveis aureus ibis equis. the borders by consequence must needs be four. And herein the mystical ornaments of the Spouse are corresponding to the typical ornaments of her Husband. As the f Exod. 28.17. breast of Aaron (a type of Christ) was adorned with four rows of precious stones; so the neck and breast of Solomon's Queen (the Church's type) is decked here with four borders of gold. See then here as it were the model of my intended frame. The friends of the Spouse who present her with four borders of gold, with studs of silver, are the four Preachers, whose Sermons may be compared to the borders in my text in a fourfold respect: 1 Of the number; four Borders, four Sermons. 2 Of the order; the Borders were set immediately one under another, the Sermons preached one after another. 3 Of the matter; the Borders were made of gold, the Sermons consisted of Scripture doctrine, like unto g Apoc. 3.18. gold tried in the fire. 4 Of the form; the Borders were enamelled with silver, or set out with spangles of that metal; and in the Sermons Scripture doctrine was beautified with variety of humane learning, and adorned with short sentences of ancient Fathers, like O's, spangles, or studs of silver. Pomiferis ut apes in saltibus omnia libant, Omnia nos itidem depascimur aurea dicta, Aurea perpetuâ semper dignissima vitâ. THE FIRST BORDER: OR, THE PASSION SERMON. The first presented the Spouse with a Border of gold, with Studs of silver, wrought upon the text, Zech. 13.7. Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered. And thus he put it on: ILlius Doctoris libentiùs audio vocem (saith devout Bernard) non qui sibi plausum, sed qui mihi planctum movet. The first Sermon preached on good Friday by master Warberton now Dean of Wells, abridged. Me thinks whilst you are here assembled to celebrate the memory of our Lord's death, I see a great concourse as it were to a funeral Sermon; I shall therefore entreat you, Right Honourable, Right Worshipful, etc. to prepare rather your hearts to be wounded, than your ears to be tickled; and at this time to lay aside all expectation either of Art or Learning, and yield yourselves wholly to religious Passion. It is the observation of St. Austin and Gregory, that the four beasts mentioned by St. John, mystically represent the four main acts of Christ, a Apoc. 4.7. or works of man's redemption. His 1 Incarnation. 2 Passion. 3 Resurrection. 4 Ascension. For at his Incarnation he took our nature upon him, and was found in shape as a Man: In his passion as a Bullock he was slain for sacrifice: In his resurrection he was a Lion: In his ascension as an Eagle. We here consider him as a Bullock sacrified upon the altar of the Cross. Which as it is the greatest mystery that ever was revealed to the world: so the Penmen of the holy Ghost have been most laboriously employed to publish it in all ages; figuring it in the Law, foretelling it in the Prophecies of the Old Testament, and representing it most lively in the history of the Gospel. I have to do with a Prophecy somewhat dark before the light of the Gospel shone upon it: Awake, O sword, etc. which words in the Prophet are a Prosopopaeia made by God, or an Apostrophe to his sword to whet itself, and be stirred up against a man of mean condition in the estimate of the world, A shepherd: yet in some relation to himself, my shepherd: of a strange composition and quality, a man that is my fellow: and it extendeth to the smiting of this shepherd, and scattering his whole flock. The parts are two, 1 The Speaker, the Lord of hosts. 2 The speech. Wherein observe, 1 Direction; O sword. 2 Matter. Wherein, 1 Incitation. Wherein, 1 The act, Awake. 2 The object; described by 1 His office; shepherd. 2 Person; which is my fellow. 2 Commission. Wherein, 1 The act; smite. 2 The effect; the sheep shallbe scattered. First we are to speak of the Speaker, the Lord of hosts. The Lord of hosts is a name of power, and soundeth like a thunder; his General is Death, his great Captain's Plague, Famine, and the Sword, his Arsenal the whole world, and all creatures in heaven, earth and hell his Soldiers, ever ready pressed to fight his battles. Quantus Deus Dominus exercituum (saith St. Bernard) cui inservit universa creatura? Only rebellious man standeth out in such defiance to his Maker, that the creatures which were ordained to be under his dominion, are often awaked, and summoned to be armed for his destruction. Awake, O sword. As all the creatures are Gods soldiers, so when he employeth them against man they are called his swords. The wicked is said to be his h Psal. 17.13. sword, and the i 1 Chron. 21.27. pestilence also. When the Lord is pleased to execute his wrath, he never wanteth instruments or means: he hath a sword for Saul, and an oak for Absalon, and a rope for Achitophel, and a gibbet for Haman, and a worm for Herod: and thus for the general. The particular intent of the Spirit leadeth me to another consideration, viz. that of this great blow here threatened to the shepherd, God himself is the Author: Deus erat qui pastorem percuti jubebat (saith Maldonat) & quod per alium facit ipse facit. Yea, but God never awaketh his sword to smite but for sin, and in this shepherd there was no sin of his own, the sword therefore lies sleeping in the scabbard, and must now be summoned to awake. Awake, O sword; Chereb gnuri. To the act of mercy we are all apt to importune God with clamours, Up Lord: but to the act of justice if we should provoke him, who were able to stand before him? To this he is enforced, after a sort; to provoke himself. Wherein observe, first his unwillingness to strike, till he is provoked his sword sleepeth: secondly his haste and resolution to strike when he is provoked, in that he will awake his sword. He who is here styled Lord of hosts, is elsewhere named the Father of mercy; and by his attributes set down in Exod. 34. ver. 6, 7. it appeareth that he is nine to two more inclineable to mercy than to justice. But because from this hope of mercy many are apt to promise themselves impunity, putting ever from them the evil day, I hold it more needful at this present to show his haste and readiness to execute vengeance upon such who presume too fare upon his long suffering and goodness. There is a generation of men described by David in the 10. Psalm, ver. 11. that say in their heart, God hath forgotten: he hideth his face, he will never see it. And by Solomon, k Eccles. 8.11. Because sentence against their evil works is not executed speedily, therefore their heart is fully set in them to do evil. Ut sit magna tamen certè lenta ira deorum est. To these St. Peter hath answered long ago, l 2 Pet. 3.9. The Lord is not slack (as some men count slackness) but is long suffering to us-ward, (that is, the Elect) whose conversion he graciously expecteth. When their number is accomplished, and the sins of the Reprobate which now look white shall turn yellow and grow full ripe, he will awake his sword to wound the heads of his enemies, and his stay in the mean time is but to fetch his arm the further back, that be may give the sorer stroke; and to draw his arrow to the head, that he may wound the deeper. For this cause the ancient heathen attributed to God leaden feet, but iron hands; quia tarditatem vindictae gravitate compensat. m Tacit. annal. l. 1. In Haterium statim invectus est, at Scaurum, cui implacabiltus irascebatur, silentio transmisit. Tacitus noteth it of Tiberius Caesar, that being displeased with Q. Haterius and Scaurus, but not equally, he fell foul presently upon Haterius, with whom he was less angry, but said not a word to Scaurus for the present, against whom he conceived irreconcilable haired: so God when he is a little offended at some slips of the godly, he awaketh his sword presently, but lays it down again after he hath smote gently with it; n Bernard. in Cant. Ser. 42. Hic punit ut illic pareat, & supra omnem miserationem est ira ista: but to the wicked he giveth line enough, that they may play with the hook, and swallow it deep down with the bait; Hic punit ut illic seviat, & supra omnem iram est miseratio ista. But praised be the Lord of hosts, who to ransom us hath found a man to wreak his wrath, and turn his sword upon, his shepherd. It is noted of o Xiphilin. in vit. Trajan. Trajane, that he would cut his richest robes in pieces to make rags for his soldier's wounds: I shall now propose unto you a man, that to bind up your bleeding wounds, hath suffered himself to be cut in pieces under the fury of this waking sword. Awake, O sword Against my shepherd. O magne Pastor animarum (saith Bonaventure) pasce animam meam, & ut pascatur meliùs fac ut ipse pascam. Christ is a mighty shepherd, but yet of a little flock, which was first penned within the walls of Eden, and thence turned out, wandered on the earth till the flood, at the deluge took ship and landed in Armenia, from thence removed to Canaan, and from Cannaan to Egypt, and from Egypt back again towards Canaan, and after four hundred years straggling in a strange land, wandered forty years in the wilderness, and at last was folded in Judaea. In all which cross, and turnings, and wanderings, he never ceased to feed and fodder them: to give us his substitutes, as well an example by his practice, as a rule by his precept, to feed, feed, and feed. Alimento, verbo, exemplo: quid est amas me? Nisi quaeris in Ecclesia non tua sed mea, (saith St. Austin) nisi testimonium perhibeat conscientia quod plus me aims quam tua, quam tuos, quam te, nequicquam suscipias curam hanc. But if thy conscience assure thee that thou lovest Christ in such sort, then feed thou his flock as well with integrity of life, as purity of doctrine; learn as well facere dicenda, as dicere facienda; that is, as Saint Jerome aptly expresseth it, verba vertere in opera. Thou must have engraven on thy breast as well Thummim as Urim, and there must hang as well Pomegranates about thy garment as golden bells. The Popish Writers say that a shepherd should have three things, a scrip, a hook, and a whistle; but for their own parts they are so greedy on the scrip, and busy with the hook, that they forget the whistle, give over their study and preaching: ac si tum victuri essent sine curâ cum pervenirent ad curam; making account that all their care is passed when they are got into a cure. But the shepherd we speak of was the good shepherd who fed his flock day and night, and laid down his life for it: he is the universal shepherd; & ita curat omnes oves ut singulas. He is here called God's shepherd, because his dispensation is from him, or because he is the beloved of God, and that divine shepherd which p Com. in Evan. Ardeus thus excellently describeth, Educens è lacu miseriae, conducens per viam gratiae, perducens ad pascua gloriae: and shall the sword of the Lord be against this shepherd? The case is different between him and David; there it was quid meruerunt oves? here it is quid meruit Pastor? For he was candidus and rubicundus, candidus innocentiâ and rubicundus passione; sine maculâ criminis, & sine rugâ erroris. Had the sword been awaked against the wolf it had been mercy, against the sheep is had been justice; but to awake against this good shepherd seemeth to be hard measure. The case is resolved by Daniel: The Messiah shall be slain, but not for himself, God hath laid upon him the iniquity of us all. O ineffabilis mysterii dispositio! peccat impius, & patitur justus: meretur malus, patitur bonus: quod committit homo sustinet Deus. Here than you see the first and main cause of the shepherd's slaughter, your sins. It is in vain to shift it off on Judas or Pilate, and most impious to lay it upon the Lord of hosts. For solum peccatum homicida est: so that I may bring it home to the bosom of every one of you in the words of Nathan, Tu es homo, Thou art the man that hast slain this shepherd. O consider this, ye that forget God; do not so wickedly as to commit a second murder upon this good shepherd, crucify not again the Lord of life: every reviling speech to your neighbour is a whip on his side, every traducing of your superiors a crown of thorns to his head, every neglect of charity to his members new nails to wound his hands and feet, every blasphemous word a new spitting on his face, every oath a spear to pierce his heart. But what moved him to become our surety and sacrifice? No reason can be given but his will, Oblatus est quia voluit, He was offered because he would, he would because he loved us: and to the end he might the better undergo his office, because it became us to have such an high Priest that had feeling of our wants and infirmities, he became man. The man. The Hebrews have four several words for a man, Adam, Enosh, Ish, Geber; Adam signifying red earth, Enosh, a man of sorrow, Ish, a man of a noble spirit, Geber, a strong man; we have found a man here in all these senses. Adam, earth as we; Enosh, a man of sorrows; Ish, a man of a noble spirit, to encounter all the powers of darkness; Geber, a strong man, stronger than he in the q Mat. 12.29. Gospel, which first possessed the house. Behold the man, saith Pilat: but a man of sorrow, saith Esay: nay, a worm and no man, saith David: nay less resisting than a worm; for a worm if it be trod upon will turn again: but this man went like a lamb to the slaughter: or, if he may rightly be termed a worm, certainly a silkworm, spinning us a precious web of righteousness out of his own bowels: yet this worm and no man is Ish, one of noble spirit; and Geber, a valiant man: yea, such an one as is God's fellow. My fellow. For in him the Godhead dwelleth bodily, and in him all the Saints are complete: he is the brightness of his Father's glory, and the engraven form of his person. — ipse paterni Pectoris effigies, lumenque a lumine vero. Semper cum patre, semper de patre, semper in patre, semper apud patrem, semper quod pater, saith Fulgentius: ex ipso, cum ipso, hoc quod ipse, saith Saint Austin: who being in the form of God thought it not r Phil. 2.6. robbery to be equal with God; and therefore God calleth him here his fellow. Such a one i● became him to be, that was to encounter principalities, to come upon the strong man (whereby is meant the Devil) and bind him, and spoil his goods; to grapple with the great King of fear, Death; to say to hell and the grave, Effata; to swallow up the swallower of all things, to destroy destruction, and to lead captivity captive, and to return with glory from thence unde negant quenquam redire. Again, my fellow, yet a man; creator matris, creatus ex matre, saith Saint Austin: ipsum sanguinem quem pro matre obtulit, ante de sanguine matris accepit, saith Emissenus. He that was the brightness of his Father, and such a brightness as no man could behold and live, hath now a traverse drawn over his glory: the word is made flesh, sepositâ non depositâ majestate, saith Emissenus: naturam suscipiendo nostram, non amittendo suam, saith Saint Austin: ad terrena descendit, & coelestia non deseruit, hic affuit, & inde non defuit: and so be became Emmanuel, God with us, perfect God, and perfect man: man to receive supplications from man, God to deliver them to God: man to suffer for man, God to satisfy God. Apparuit medius (saith Saint Austin) inter mortales peccatores, & immortalem justum mortalis justus; mortalis cum hominibus, justus cum Deo: ne vel in utroque similis longè esset à Deo, aut in utroque dissimilis longè esset ab hominibus. To conclude this point, God's fellow to offer an infinite sacrifice for all mankind, and a man that he might be himself the sacrifice killed by the sword which is now awaked to smite him. 1 Smite the Shepherd. Hachharogneh, hack him, hue him, butcher him. Now are the reines let lose to all the powers of darkness, now is the sword flying about the Shepherd's ears, now have they power to hurry him from Annas to Caiaphas, from Caiaphas to Pilate, from Pilat to Herod, from Herod again to Pilate, and so to Calvarie; and in every passage appears a sword that might cleave asunder a heart of Adamant: yet the Lord of hosts saith still 2 Smite him. Now hath Judas power to betray him, the Priests to convent him, the standers by to buffet him, the officers to whip him, the people to deride him, Pilat to condemn him; and in every act appears a sword that might cleave in sunder a heart of rock: yet the Lord of hosts saith still 3 Smite him. Now the thorns have power to gore him, the whip to lash him, the nails to fasten him, the spear to pierce him, the Cross to extend him, the grave to swallow him; and in every one appears a sword that might cleave in sunder a heart of steel: yet the Lord of hosts saith still 4 Smite him. Let no part be free from torment; not his head from pricking, nor his face from spitting, nor his flesh from whipping, nor his from vinegar, nor his hands and feet from piercing, nor his heart from the spear: yet still the Lord of hosts saith 5 Smite him. The torment of his body was but the body of his torment, the soul of his torment was his soul's torment. Now his soul is troubled, saith John; nay, exceeding sorrowful, saith Mark; nay, heavy unto death, saith Matthew: all the streams of blood that issued from him on the Cross were nothing to his drops in the garden: those were forced with outward violence, these were drained out with inward sorrow. Sure (saith one) he was near some furnace that melted him. Here was a blow that if he had not been God's fellow would have struck him down to hell: yet the Lord of hosts saith 6 Smite him. The sense of pain is not so grievous as the want of comfort. Here all comfort is withheld; the people deride him, and prefer a murderer before him: of his own people and servants, one betrayeth him, another denies him, all forsake him: all this is nothing in comparison. For friends are but earthly comforts, but that his Father from heaven should forsake him, here is the sword that cleaveth his heart, and maketh up the full measure of the blow. In the very heat of his passion he took no notice of any other torment but this only, that his God had forsaken him. It is wonderful that never any Martyr broke forth into the like speech, notwithstanding all their exquisite torments: but the reason is assigned by St. Austin, Martyrs non eripuit, nunquid deseruit? By this time I know you expect the fullness of the blow; vox faucibus haeret, it is death, the ignominious death of the Cross. Vexed he was before his death, tortured in his death, wounded after his death; hic salus patitur, fortitudo infirmatur, vita moritur. Now the Angels stand amazed at the blow, the earth trembles, the stones are cleft, and the veil of the Temple rends, and the people smite their breasts: now are blacks hung all about the galleries of heaven; the Sun hath put on a dark veil, insomuch that a Philosopher, as fare from his hearse as from his faith, takes notice of this great God's funeral. And to make up the company of true mourners, the grave sendeth forth her dead, and corpse arise and enter into the holy City: now is his hearse set without the gate, that they that are without, even dogs, may see him, and make songs of him; and lest any should be ignorant whose hearse it was, his title is set up in Hebrew, Greek and Latin. O tell it not in Gath, publish it not in Askelon, lest the uncircumcised rejoice to see the glory of Israel obscured: nunc, nunc vires exprime dolour, solitum flendi vincito morem. If it be true, that the Hebrews have no word for eyes but what serves for springs, it seemeth that all the eyes the holy Language speaketh of, should be like springs, wherewith they should bewail him whom they have pierced: yet there is better use of this than to lament. O consider this and rejoice; weep for him, but rejoice for yourselves. When the glittering sword in the hand of the Lord was lift up, and his arm stretched out utterly to destroy you, this Shepherd steppeth in, and standeth between, and in his own body receiveth the blow that was aimed at you. O consider you this, for whom the Shepherd hath suffered such things. First, acknowledge with reverence the singular justice of God, that could not be satisfied but with such a ransom. Secondly, acknowledge with detestation the hideousness of your sins, that deserved so great a ransom. Thirdly, acknowledge the uneffable love of this blessed shepherd that paid this great ransom. On the other side, consider this and tremble, ye that forget God; ye have no interest in this Shepherd's death: look to yourselves in time, antequam exeat ira apprehendite disciplinam, osculamini filium. The Shepherd is smitten, if you look to it in time it may be for you; if not, a worse disaster remaineth for you than befell these sheep: you shall be confounded, they were but scattered. The sheep shall be scattered. This Prophecy hath special relation to their temporal flight, but it extendeth also to their amazement and staggering at the heaviness of the blow. They trusted that it had been he that should have redeemed Israel; but now through his blow they are fallen from their trust. The Sun labours in the eclipse, no ray appears, he cannot be discerned to be the Son of God, all candles were quite blown out this night, unless it were, as Allensis affirmeth, that of Virgin wax; and whether it had any light in it I cannot say, certainly the sword went through her heart too. But disperguntur tantum, non destruuntur oves, these sheep shortly met again, and suffered much with great constancy for their shepherd. Peter and Andrew were crucified, James beheaded, the other James brained with a Fuller's club, all martyred save John; yet in all these deaths they were more than conquerors: sanguis Martyrum semen Evangelii, the blood they spilt was as oil to feed the lamps of the Church, or as due to fatten her soil. Let no man therefore be deterred at the mention of the Cross; it is like the man in armour that appeared to Josuah, who seemed dreadful at the first, but in the end proved a friend. O bone Jesus, ubicunque fueris, in praesepi, in horto, in cruse, in sepulchro, non curo, modo te inveniam; O sweet Jesus, wheresoever thou art, in the manger, in the garden, in the cross, in the sepulchre, I care not what befalls me, so I may find thee. Thus have I presented unto you the gift which the first Speaker tendered to the Spouse of Christ, a border of gold, with studs of silver: nothing remains but that I work an emblem of the giver in his gift. Every emblem consisteth of an image and a motto; the Image shall be Sulpitius, the motto Tully's testimony of him in his book De claris oratoribus. Maximè grandis, &, ut it a dicam, tragicus Orator; incitata & volubilis, nec redundans tamen oratio; vox magna & suavis, gestus venustus; he was a lofty, and, if I may so speak, a tragical Orator; his speech was full and fluent, yet not redundant; his voice great and sweet, his gesture comely. THE SECOND BORDER: OR, THE RIGHTEOUS MAMMON. The second border of gold, which the second Speaker offered to the Spouse, was wrought upon that text of Scripture, which we find, 1 Tim. 6.17. Charge them that are rich in this world that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy. Ver. 18. That they do good, that they be rich in good works, ready to distribute, The second Sermon, preached by Doctor Hall, now Lord Bishop of Exon, abridged. willing to communicate. And thus he put it on. Right Honourable, Right Reverend, etc. THose things which are most necessary in their use, are most dangerous in their miscarriage. And therefore nothing is more necessary for a Christian, than to be rectified in the managing of a prosperous estate, and to learn so to manage his happiness here, that he may be happier hereafter: which this text undertakes to teach, where Timothy is set as it were upon the Bench to give the charge: Charge. A charge, to whom? To the rich. Of what? 1 What they must avoid: 1 high-mindedness; because their wealth is in this world. 2 Trust in wealth; because their riches are uncertain. 2 What they must endeavour and labour for: 1 Confidence in God; because he is a living and liberal God. 2 Beneficence to men; because by this they lay up to themselves a sure foundation. Here, said the Preacher, is work enough for my discourse and your practice: I fear more than enough for my rehearsing. The God of heaven, who blessed it in his hands, bless it now in mine, who have it but at the second hand. Charge. Charge, Janus-like, hath a double aspect; the one that looks up to Saint Paul, the other that looks down to Timothy, and from him to the rich. In the first there is Apostolical superiority, in the second Episcopal power, and Evangelicall sufficiency. For the first, charge thou, refers to, I charge thee, ver. 13. so Paul chargeth Timothy to charge the rich. The first foundation of the Church was laid in an inequality, and hath ever since so continued. There can be no harmony where all the strings and voices are of one tenor: he that giveth the charge, if he be not the chief of the Bench, yet he is greater than the Jury: the rich are commonly great: Nobility in the account of God is joined with wealth. Curse not the King in thy thought, nor the rich in thy bed chamber, saith Solomon. So Dives, at whose gates Lazarus lay, is by some (no mean ones) guessed to be Herod, or some other King; and so are Jobs friends termed by the seventy. Yea, the rich is not only a little King among his neighbours; but dives, quasi divus, as a petty god to his underlings: yet Timothy hath authority to charge and command such rich. That foolish shaveling soared too high a pitch, when in his imperious Bull he commanded the Angels: but we may safely say all powers below the Angels are liable to our spiritual charge, and the power of the keys which Christ hath given us. But what now becometh of them? that I may not say in some of our hands they are suffered to rust for want of use, in others, as the Pontificians, the wards are altered, so as they can neither open nor shut: Sure I am the power of them is lost in the hearts of many, they have secret pickelockes of their own making, presumption and security; whereby they can open heaven gates, though double locked by our censures, and shut the gates of hell at pleasure, which their own sins have opened wide to receive them. What use then is there of us but in our chair? and there but to be heard and seen? Even in this sense spectaculo facti sumus, we are to gaze on, and not to imply. Yet it was well noted by one, that the good father of the Prodigal, though he might himself have brought forth the prime robe, or have led his son into the wardrobe to take it, yet he commands his servants to bring it forth, because he would have his son to be beholden to his servants for his glory. He that can save you without us, will not save you but by us. Hitherto the power employed in the charge: the sufficiency follows. This Evangelicus must be Parangelicus: Like as the forerunner of Christ had a charge for all sorts, so hath Timothy in this epistle a charge for wives, for husbands, for Bishops, for Deacons, for Widows, for Servants, and here for the rich. And I am persuaded that no Nation under heaven ever had more sufficient Timothy's, to instruct all sorts of men in the ways of salvation, than this our Land: so that what Jerome spoke sometime of Britain, is now most true, comparing it with Jerusalem as it had been; De Hierosolymis & de Britannia equaliter patet aula coelestis. For the Northern parts, since his sacred Majesty in his last journey (as if the Sun did out of compassion go beyond his tropic line to give heat to that climate) visited them, are better provided of Preachers, and maintenance for Preachers, and both Pastors and people profess themselves mutually blessed in each other, and bless God and their King for their blessedness. And as for the Southern, when I behold them me thinks I see the Firmament in a clear night bespangled with goodly Stars of all magnitudes, that yield a pleasant diversity of light unto the earth; but above all, this City is rich in this spiritual provision. Other Cities may exceed you in the glory of outward structure, in the largeness of extent, in the uniform proportion of streets, or ornaments of Temples: but your pulpits are past theirs; and if preaching can lift up Citizens to heaven, ye are not upon earth. Hear this, O ye Citizens, and be not proud, but thankful unto God. I add also to your Preachers, no vice more hateful to God and man than ingratitude, no ingratitude more abominable than to parents, no parents ought to be dearer unto you than those who have begot you through the Gospel in Christ. Charge them: But whom? The rich. The rich. Who are rich? According to Morality and Christianity, they that have enough with content: so saith the Apostle, Godliness is great gain, if a man be content with that which he hath. St. Jerome saith, victus & vestitus divitiae Christianorum. According to the vulgar use of the word, they are rich who have more than is necessary. Now there is a double necessity, of nature, of estate: that is necessary to nature, without which we cannot live; that is necessary to estate which is superfluous to nature, and that which were superfluous to nature, is not so much as necessary to estate: nature goes single, and bears little breadth; estate goes ever with a train: the necessity of nature admits little difference, especially for quantity; the necessity of estate requires as many diversities, as there are several degrees of humane conditions, and several circumstances in those degrees. Thus understanding what is meant by the word, come we now to the matter. Man that came naked out of the womb of the earth, was even then so rich, that all things were his: heaven was his roof, or canopy, the earth his floor, the Sea his pond, the Sun and Moon his torches, all creatures his vassals: and if he lost the fullness of this Lordship by being a slave to sin, yet we have still dominium gratificum, as Gerson termeth it. In this sense every son of Abraham is heir of the world: but to make up the true reputation of wealth (for thus we may be, as having all things and possessing nothing) another right is required beside spiritual, which is a civil and humane right: wherein I doubt not but our learned Wickliff, and Armacanus, and Gerson, have had much wrong, whilst they are accused to teach that men in these earthly things have no tenure but grace, no title but charity; which questionless they intended in foro interiori, in the consistory of God, not in the common pleas of men; in the court of conscience, not in the courts of Law. For it is certain that besides this spiritual right there is a civil right in earthly things: and the Scripture speaking secundum jus gentium, whereon the division of these earthly possessions is grounded, calleth some poor, some rich. The Apostle saith not, charge men that they be not rich, but, charge the rich that they be not high minded. The rich. In this one word, and as it were with one grasp, the Apostle crusheth the heads of two heresies, the ancient Apostolici, who denied the lawfulness of earthly proprieties; and our late Popish votaries, who place holiness in want and poverty. Did these men never hear that the blessing of God maketh rich? that the wise man's wealth is his strong City? If Lazarus was poor, yet Abraham was rich: & pium pauperem suscepit sinus divitis, in divitiis cupiditatem reprehendit, non facultatem, saith Austin. Bona est substantia si non sit peccatum in conscientia, substance doth well in the hand, if there be no evil in the heart. Let the rich take heed how he became so: Ecclus. 13.25. that God which can allow you to be rich, will not allow you all ways to your wealth: he hath set up a golden goal to which he allows you all to run, but you must keep the beaten road of honesty, justice, charity and truth. If you will leave this path, and by crossing over a shorter cut through byways of your own, you may be rich with a vengeance. The heathen Poet Menander could observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Solomon may seem to translate, saying, Pro. 28.22. He that makes haste to be rich shall not be innocent. It were envious and infinite to arraign all sorts of fraud, usury, and extortion, whereby many become oversoone rich: let me shut up all together in that fearful sentence of Solomon, The gathering of treasures by a deceitful tongue is a vanity, Pro. 21.6. tossed to and fro of them that seek death; and the robbery of the wicked shall destroy them. Search your chests, search your hearts, all ye that hear me this day; and if any of you find any of this adulterine gold among your heaps, away with it, as you love yourselves away with it; else know that (as Chrysostome saith wittily) ye have locked up a thief in your counting house, which will carry away all; and, if you look not to it the sooner, your soul with it. Have a care of this ye that are rich In the world. As Saint John distinguisheth between being in the Church, and of the Church, so St. Paul of rich in the world, and of the world. Those are the rich of the world which are worldlings in heart as well as in estate; those are rich in the world whose estate is below, though their hearts may be above: the rich of the world are in it, but the rich in the world are not necessarily of it. If Timothy or St. Paul should have charged the rich of the world, he had charmed a deaf adder; yea perhaps, even with this charge, like a rusty or ill wrought piece, they had recoiled in his face with those Athenians, What will this babbler say? To the other sort therefore, whose hearts are not in their bags, Timothy's charge and my speech is directed. Let these hair, first, their condition; secondly, their duty: their condition, they are rich; but in this world. This clause serves, 1 For distinction. As St. Austin distinguisheth of pauper in animo, and pauper in sacculo, so may we of spiritual wealth, and secular, and worldly. This latter is valued by pieces of earth, and one mouthful of earth maketh an end of all: that which the worldly man dotes and dreams of is but even Nebuchadnezzars' Image, a composition of metal, and the foot of all is clay. Earthly men tread upon their felicity, and yet have not the wit to contemn it, and to seek a better, which is the spiritual wealth; the cabinet whereof is the soul, and the treasure in it God himself. O happy resolution of that blessed Father, Omnis mihi copia quae Deus meus non est, egestas est. 2 This serves for limitation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is absolutely taken, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth eternity, but restrained with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is scarce a time; yet this is the utmost extent of worldly wealth, the short space of humane life. All our crowns, and soveraines, and pieces, and half pieces, and ducats, and double ducats are currant but to the brim of the grave, there they cease: and we justly laugh at the folly of those eastern Pagans, who put coin into a dead man's hand for his provision in another world. What should we do therefore, if we will be provident Travellers, but make over our money here, to receive it by exchange in the world to come? It is our Saviour's counsel, Make you friends of unrighteous mammon, etc. And as an ancient Father saith sweetly, If you will be wise Merchants, thrifty and happy Usurers, part with that which you cannot keep, that you may gain that which you cannot lose. Which that you may do, harken to the duties which God lays upon you: the first whereof is the remover of evil; That you be not high minded. It is strange to see how this earthly dross, which is of itself heavy, and therefore naturally sinks downward, should raise up the heart of man; yet it commonly carries a man up even to a double pitch of pride, one above others, the other above himself: above others in contempt, above himself in overweening. The man with a gold ring (in Saint James) looketh to sit highest. And not to cast back your eyes, do we not see it thus in our times? If a man be but worth a foot-cloth, how big he looketh on the inferior passengers? and if he hath purchased a little more land and title, you shall see it in his garb: whatsoever he doth he is not as he was, nor as the Pharisee says, like other men: he looks upon vulgar men as if they were made to serve him, and should think themselves happy to be commanded by him: and if he be crossed a little he swells like the Sea in a storm. Neither doth this pride raise a man more above others than above himself; and what wonder if he will not know his poor neighbours, who hath forgot himself? As Saul was changed into another man presently upon his anointing; so is it with them upon their advancement, now it may not be taken as it hath been. Other carriage, other fashions are fit for them, their attire, far, retinue, houses, furniture displease them, new must be had, together with coaches and lackeys, and all the equipage of greatness. These things I dislike not simply, they are fit for those that are fit for them: charity is not straitlaced, but yields much latitude to the lawful use of things indifferent: but it is the heart that makes all these things evil, when it is puffed up with these windy vanities, and hath learned to borrow that part of the Devil's speech, All these things are mine: and can say with him that was turned into a beast, Is not this great Babel which I have built? If there be here any of these empty bladders that are puffed up with the wind of conceit, give me leave to prick them a little. And First, let me tell them that they may have much, and be never the better. The chimney overlookes all the rest of the house; is it not for all that the very basest piece of the building? The heathen man could observe, that God gives many a man wealth for the greater mischief; as the Israelites were rich in Quails, but their sauce was such, that famine had been better. Haman was proud that he alone was called to the honour of Queen hester's feast, this advancement raised him fifty cubits higher to a stately gibbet. If your wealth be to any of you an occasion of falling, if your gold be turned into fetters, it had been better for you to have lived beggars. Secondly, let me tell them that they are proud of that which is none of theirs. For Philo's observation is most true, That God only by a propriety is styled the possessor of heaven and earth by Melchizedech in his speech to Abraham: we are only tenants, and that at the will of the Lord. We have but jus ad rem, not dominion in rem; a right only of favour from the proprietary and Lord in heaven, and that liable to account. Do we not laugh at the Groom that is proud of his master's horse? Or some vain Whiffler that is proud of a borrowed chain? So ridiculous are we to be puffed up with that whereof we must needs say with the poor man of the hatchet, Alas master it is but borrowed. Therefore if God have laden any of you with these earthly riches, be you like unto the full ear of corn, hang down your heads in true humility towards the earth, from which we came. Hitherto of the high-mindedness that follows wealth: now where our pride is, there will be our confidence; which is forbidden in the next place. And trust not in uncertain riches. To trust in riches is to set our heart on them, to place our joy and contentment in them; in a word, to make them our best friend, our patron, our idol, our God. This the true and jealous God will not abide, and yet nothing is more ordinary. The rich man's wealth is his strong City, saith Solomon: and where should a man think himself safe but in his fort? Silver answereth to all, saith Solomon; that we grant, although we would be loath it should answer to truth, to justice, to judgement: but yet mammon vaunts to conquer all, according to the old Greek verse, fight with silverlances, and you cannot fail of victory: to pacify all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (for a gift in the bosom appeases wrath) to procure all secular offices, titles and dignities, I would I might not say claves altaria Christum. And let me tell you indeed what mammon can do; He can unbarre the gates of hell to the unconscionable soul, and help his followers to damnation: this he can do: but for other things, howsoever with us men the foolish silver-smithes may shout out, Great is mammon of the worldlings; yet if we weigh his power aright, we shall conclude of mammon as Paracelsus doth of the Devil, that he is a base and beggarly Spirit. For what I beseech you can he do? Can he make a man honest, or wise, or healthy? Can he give a man to live more merrily, feed more hearty, sleep more quietly? Can he buy off the gout, cares, death, much less the pains of another world? a Pro. 11.4. Riches avail not in the day of wrath: if we lean upon this reed it shall break, and run into our hands. He that trusteth in riches shall fall, Prov. 11.28. Take heed therefore, as you love your souls, how you bestow your trust upon riches: you may use them, and serve yourselves of them: yea, ye may enjoy them in a Christian moderation; God will allow it. That praise which the Jesuits College in Granado gives of their Sanchez, that though he lived where they had a very sweet garden, yet he was never seen to touch a flower; and that he would rather die than eat salt, or pepper, or aught that might give relish to his meat; like to that of some other Monks, that they would not see the Sun, nor shift their clothes, nor cleanse their teeth; carries in it more superstition and slavery than wit or grace. Wherefore hath God made these creatures but for use? This niggardliness is injurious to the bounty of their Maker. We may use them, we may not trust in them: we may serve ourselves of them, we may not serve them: we may enjoy them, we may not over joy in them. We must be so affected to our goods as Theodorick the good King of Aquitaine was with his play, in bonis jactibus tacet, in malis ridet, in neutris irascitur, in utrisque philosophatur. But if we will be making our wealth a rival unto God, the jealousy of God shall burn like fire against us. Now as the disdainful rival will be sure to cast reproaches upon his base competitor, so doth God upon riches, he calleth them uncertain, yea uncertainty itself. Trust not in Uncertain riches. Were our wealth tied to our life it were uncertain enough: for what is that but a flower, a vapour, a tale, a shadow, a dream of a shadow, a thought, a nothing? Yet our riches are more uncertain than life itself: our life flies hastily away, but many times our riches have longer wings, and out fly it. It was a witty observation of Basil, in Psal. 61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that wealth rowles along by a man like as a heady stream glides by the banks: time will molder away the very bank it washeth, but the current stays not for that, but speeds from one elbow of earth to another: so doth wealth, even whilst we stay it is gone. Our life is as the tree, our wealth is as the leaves or fruit; the tree stands still when the leaves are fallen. Yea, many one is like the Pine tree, which, they say, if his bark be pulled off lasteth long, else it rots. If therefore life and wealth strive together whether is more uncertain, wealth will sure carry it away. Job was yesterday the richest man in the East, to day he is so needy, that he is gone into a Proverb, As poor as Job. Belisarius the great and famous Commander, to whom Rome owed her life twice at least, came to date obolum Belisario, give one half penny to Belisarius. O miserable uncertainty of this earthly pelf, that stands upon so many hazards, yea, that falls under them! who would trust it? who can dote upon it? what madness is it in those men which (as Menot says) like unto hunters, that kill an horse of price in the pursuit of an hare worth nothing, endanger, yea cast away their souls upon this worthless and fickle trash. Glasses are pleasing vessels, yet because of their brittleness who esteems them precious? nor flowers, though beautiful, because they are fading? No wise man bestows much cost in painting mud walls: what mean we (my beloved) to spend our lives and hearts upon these perishing treasures? It was a wise meditation of Nazianzen to his Asterius, that good is to no purpose, if it continue not: yea, there is no pleasant thing in the world, saith he, that hath so much joy in the welcome, as it hath sorrow in the farewell. Look therefore upon these heaps, O ye wise hearted Citizens, with careless eyes, as those things whose parting is certain, whose stay is uncertain; and say with the worthy Father, By all my wealth, and glory, and greatness, this alone have I gained, that I had something to which I might prefer my Saviour; with whose words I conclude this point. Lay not up for yourselves treasures on earth, where moth and rust do corrupt, and thiefs break thorough and steal; but lay up for yourselves treasure in heaven. But trust in God. Man cannot be without a stay, and therefore the same breath that withdraws one refuge from us, substitutes a better: even as a good Carpenter in stead of a rotten groundsel lays a sound. The same trust than must we give to God, which we must not give to riches him must we esteem above all things, look up to him in all things, depend upon him for all things. This is to trust in God, which the Psalmist in his sweet ditty saith is a good thing: good in respect of God; for our trust in him is one of the best pieces of his glory: (Joseph holds Potiphars' trust a great honour.) 2. For us; for what safety, what unspeakable comfort is therein trusting to God? Our Saviour in his farewell Sermon, John 16. persuading to confidence, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word signifying boldness: and what is there in all the world that can work the heart to so comfortable and unconquerable resolution, as our reposall upon God? The Lord is my trust, whom then can I fear? They that put their trust in the Lord, are as mount Zion that cannot be moved. Oh cast yourselves therefore into those almighty hands, seek him in whom you shall find true rest and happiness, honour him with your substance that hath honoured you with it: trust not in riches, but trust in God. Riches are but for this world, the true God is Lord of the other; therefore trust in him: riches are uncertain, the true God is Amen, ever like himself; ergo trust in him: riches are mere passive, they cannot bestow so much as themselves, much less ought besides themselves; the true God gives you all things to enjoy: riches are but a liveless and senseless metal, God is The living God. Life is an ancient and usual title of God; he for the most part swears by it. When Moses asked his name, he described himself by I am: He is, he liveth; and nothing is, and nothing lives absolutely but he: all other things by participation from him. In all other things their life and they are two, but God is his own life: and therefore (as Aquinas acutely disputeth against the Gentiles) must needs be eternal, because being cannot be severed from itself. Howbeit, not only the life he hath in himself, but the life which he giveth to his creatures, challengeth a part in this title. A glimpse whereof the heathen had when they called Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those creatures which have life we esteem beyond those that have it not, how noble soever other ways those things be. Therefore he that hath the perfectest life must needs be the best. God therefore who is life itself, & fountain of all that life which is in the world, is most worthy of all: the adoration, joy, love and confidence of our hearts, and the best improvement of that life which he hath given us. Trust therefore in the living God, not in riches; that is idolatry, yea madness. What greater madness can there be than to bestow that life which we have from God, upon a creature that hath no life in itself, nor price but from men? Let me then persuade every soul that hears me this day as Jacob did his household; Put away the strange gods that are among you: or as St. Paul did his Lystrians; O turn away from these vanities to the living God, who gives us richly All things to enjoy. Every word would require, not a several hour, but a life to meditate upon; and the tongues, not of men, but of Angels to express it. God not only hath all in himself, but he gives to us; and gives us not somewhat, but all things; and not a little of all, but richly: and all this not to look on, but to enjoy. (Here the Preacher said it should content him to top the sheaves only, because he could not stand to thresh them out: it shall content me with the Apostles to rub some few ears, because I cannot stand to top the sheaves) Whither can you turn your eyes to look beside the bounty of God? If you look upwards, his mercy reacheth to the heavens; if downwards, the earth is full of his goodness; and so is the broad sea: if you look about you, what is it that he hath not given us? air to breathe in, fire to warm us, water to cool us, to cover us, food to nourish us, fruits to refresh us, yea, delicates to please us, beasts to serve us, Angels to attend us, heaven to receive us, and (which is above all) his son to redeem us. Lastly, if we look into ourselves, hath he not given us a soul rarely furnished with the faculties of understanding, will, memory and judgement? a body wonderfully accommodated to execute the charge of the soul? and an estate that yields due conveniencies for both? moreover, seasonable times, peace, competency, if not plenty of all commodities, good laws, religious, wise, just Governors, happy and flourishing days, and above all the liberty of the Gospel? More particularly, cast up your Books, O ye Citizens, and sum up your receipts; I am deceived if he that hath lest shall not confess his obligation to be infinite. There are three things especially wherein ye are beyond others, and must acknowledge yourselves deeper in the books of God than the rest of the world. First, for your deliverance from that woeful judgement of the Pestilence. O remember those sorrowful times, when every month swept away thousands from among you, when a man could not set forth his foot but into the jaws of death, when piles of carcases were carried to their pits, as dung to the fields, when it was cruelty in the sick to admit visitation, and love was little better than murderous. Secondly, for your wonderful plenty of all provisions spiritual and bodily. Ye are like the Sea, all the Rivers of the land run into you; nay, sea and land conspire to enrich you. Thirdly, for the privilege of your government: your charters, as they are large and strong, so your form of administration is excellent, and the execution of justice exemplary. For all these you have reason to ask with David, Quid retribuam? and to trust in God who hath been so gracious unto you. And thus from the duty we own to God in our confidence, and his beneficence to us, we descend to the beneficence which we own to men, expressed in the variety of four epithets to one sense. To do good, to be rich in good works, ready to distribute, willing to communicate: all is but beneficence. This heap of words shows the vehement intention of his desire of good works, and the important necessity of the performance; and the manner of this expression enforceth no less: Charge the rich, etc. Harken then, ye rich men of the world, it is not left arbitrary to you, that you may do good if you will; but it is laid upon you as your charge and duty: the same necessity there is of trusting in God, is of doing good to men. Let me fling this stone at the brazen forehead of our Romish Adversaries, whom their shameless challenges of our religion, dare tell the world, that we are all for faith, and that we hold works to salvation as a parenthesis to a sentence. Heaven and earth shall witness the injustice of this calumniation, and your consciences shall be our compurgatours this day, which shall testify to you, both now and on your deathbed, that we have taught you there is no less necessity of good works, than if you should be saved by them: and that though you cannot be saved by them, as the meritorious causes of your glory, yet that you cannot be saved without them, as the necessary effects of that grace which brings glory. Indeed we do not hover over your expiring souls at your death beds, as Ravens over a carcase; we do not beg for a covent, nor fright you with Purgatory, nor chaffer with you for that invisible treasure of the Church, whereof there is but one key keeper at Rome: but we tell you, that the making of friends with this Mammon of unrighteousness is the way to eternal habitations. They say of Cyrus, that he was wont to say, He laid up treasure for himself when he made his friends rich: but we say to you, that you lay up treasures for yourselves in heaven, whilst you make the poor your friends on earth. He shall never be God's heir in heaven, who dareth him nothing on earth. As the witty Poet said of extreme tall men, that they were like Cypress trees, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so may I say of a straithanded rich man: and these Cypresses are not for the Garden of Paradise. None shall be ever planted there but the fruitful: and if the first Paradise had any trees in it only for pleasure, I am sure the second, which is in the midst of the new Jerusalem, shall have no tree that bears not twelve fruits; yea, whose very leaves are not beneficial. Do good therefore, O ye rich, and show your wealth to be (not in having, but) in doing good: and so do it, that we may thank you (not your deathbed) for it. Late beneficence is better than none, but so much as early beneficence is better than late. He that gives not till he dies, shows that he would not give if he could keep it. That which you give thus, you give it by your testament, I can scarce say you give it by your will. The good man's praise is dispersit, dedit, he disperses his goods, not he left them behind him: and his distribution is seconded with the retribution of God, His righteousness endureth for ever, Psal. 112.9. Our Saviour tells us, that our good works are our light: Let your light so shine, that men may see your good works. Which of you lets his light go behind him, and hath it not rather carried before him, that he may see which way it goes, and which way himself goes by it? Do good therefore in your life, that you may have comfort in your death, and a crown of life after death. Here the Preacher filled up his border with the gifts of this City, as it were so many precious stones: in stead whereof, because I am not appointed to rehearse your deeds, but the Preachers Sermon, I will fill it up with the praises of the Speaker. His sentences were verè lineae aureae, (according to Junius his translation of my text) cum punctis argenteis; the latter whereof interlaced his whole discourse. It remaineth that as I have done in the former, so I work the emblem of the giver in his gift. The Image shall be Marcus calidius, the Motto or words the words of Tully, De claris Oratoribus. Orator non unus è multis, sed inter multos singularis; reconditas exquisitasque sententias mollis & perlucens vestiebat oratio. Nihil tam tenerum quam illius comprehensio verborum, quae ita pura erat, ut nihil liquidius; ita liberè fluebat, ut nusquam adhaeresceret; nullum nisi in loco positum, & tanquam emblemate vermiculato verbum structum videres: accedebat ordo rerum plenus artis, actio liberalis, totumque dicendi genus placidum & sanum. THE THIRD BORDER: OR HORTUS DELICIARUM. The third border of gold, with studs of silver, which the third Speaker offered to the Spouse, was wrought upon those texts, Gen. 2.15, 16, 17. And the Lord God took the man, and put him into the Garden of Eden to dress it, and to keep it. And the Lord God commanded the man, saying, Of every tree of the Garden thou mayest freely eat. But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof, thou shalt surely die. And thus he put it on. THis Scripture containeth in it seven particulars: of which by God's assistance in order. The third Sermon, preached by Dr. Hacket, sometimes fellow of new College in Oxon, abridged. 1 Who took: The Lord God. 2 Whom: The man Adam. 3 What he did with him: He placed him in Paradise. 4 To what end: To dress and keep it. 5 God his large permission to the man: To eat of all other trees. 6 His restraint from the tree of knowledge. 7 His punishment if he refrain it not: Thou shalt die the death. 1. Who took. The Lord God, Jehovah, Elohim. In Jehovah note the Unity, Elohim the Trinity of persons. Jehovah signifieth that he is of himself, and giveth to all other to be: for he is, as Damascene teacheth, the being of them that be, the life of all that live. Elohim signifieth which ruleth and disposeth all. Of this Almighty Maker and Disposer of all, the more we speak, the more we have to speak; the more we think of him, the more we find him greater than our thoughts: and therefore with silence admiring that majesty, which neither tongue of men nor Angels can express, I pass to the second particular: The Man. Man consisteth of a body and a soul: 2. Whom. his body was made of the earth, his soul was inspired by God, not propagated by generation. The soul doth neither beget, nor is begotten, saith Chrysostome, but is infused by God, who is said by the Preacher to give the soul, a Eccl. 12.7. The Spirit shall return to God that gave it: and in this respect is called by the Author of the Epistle to the Hebrews, The b Heb. 12 9 Father of Spirits. Upon which words St. Jerome inferreth, Ridendi sunt qui putant animas cum corporibus seri: and St. Austin refelleth that opinion by Adam's words concerning Eve, This is bone of my bone and flesh of my flesh; (he saith not, soul of my soul.) In this part of man, man is said to be made according to Gods own Image, (for the c Epiphan. haeres. 70. Audians heresy, which attributed the corporal lineaments of man to God, is long ago exploded) and that in a threefold respect: 1. In respect of the faculties of the soul; 1. Understanding. 2. Will. 2. In regard of the qualities of the soul; 1. Lightsome knowledge. 2. Perfect holiness. 3. In regard of the rule that God gave him over all creatures. So St. Basil expoundeth those words, Let us make man after our image, adding, imperiale animal es O homo, quid servis affectibus? to whom Chrysostome, Athanasius, Aquinas, and all the Schoolmen assent. And let this suffice to be spoken of the man: in the third place followeth Put him into the Garden of Eden. 3. What he did with him. Of this Garden two questions are disputed on by Divines: 1. Whether this Garden were a real place in the earth. 2. Whether Paradise yet remain. To the first I answer, that questionless Paradise was a true and real Garden, as S. Jerome and Chrysostome affirm against Origen. Origines sic allegorizat ut historiae tollit veritatem; non licet nobis ita nugari, & simpliciorum auribus imponere, dicendo nullum fuisse in terris hor tum, quem vocant Paradisum: and Bellarmine proves it sufficiently against the fancy of Franciscus Georgius. To the second I answer, That the place of the earth remaineth in substance, though it is not now a Paradise, or hortus deliciarum: for the beauty of it is gone. The curse of the whole earth, to bear thorns and thistles, is come upon it. As for the Paradise mentioned in Saint d Luk. 23.43. Luke, and in the e Apoc. 2.7. Apocalypse, it was celestial: and Saint f 2 Cor. 12.4. Paul maketh it plain, where having said he was rapt up into the third heaven, by and by he nameth the place, Paradise. Upon which words Saint Ambrose thus commenteth, Paradisum intelligit coelestem, de quo Dominus dixit latroni, hodiè mecum eris in Paradiso. You have heard where the Lord placed him: it remaineth that we inquire in the fourth place 4. To what end God placed him there. To dress and keep the garden. God had not yet cursed the earth, neither were the wholesome herbs degenerated into weeds. Every plant and herb brought forth fruit according to their kind, & God that made them good, could have preserved them in that state of goodness: but man had need of some employment, and therefore God enjoined him to dress this garden of pleasure in this place, to make use of his gifts, and by his reason and industry to model it into some delightful form: yet was his labour without all pain, nay, it was full of pleasure. But why is it added, to keep it? Surely (saith St. Austin) no invading neighbour was feared to put him out of possession, nor thief to rob him of his choicest plants; but God would have him therefore to keep it to himself, ne inde projiciatur. This is wittily inferred by him: but it seems the natural meaning of the place is this, that he should not only dress it, as at the first, but with continual care keep it. God would not have man idle, no not in Paradise. Thus briefly of his dressing and keeping: now we are to consider in the fift place 5. God's large permission. That he might eat of every tree in the Garden. Behold God's bounty: there was not only the delicacy of all fruits, but variety; and Adam was not limited to some few, he might eat of every tree: neither was he for a short time to have enjoyed this, if he had hearkened to the command of his Lord. For in the midst grew the tree of life, of which he might eat at his pleasure: the other trees (saith S. f Lib. 13. è Civit. Dei. Austin) were given to him to satisfy his hunger and thirst, but this to give vigour to him, and keep him from infirmity, age, and death: yet this grant was not so general, but that it had annexed unto it a restraint, which we are to consider of in the sixth place: 6. His restraint. From the t●ee of knowledge. It was not so called (as g Antiq. ●uda●●. l. 3. c. 9 Josephus dreamt) because it had a virtue in it to sharpen the understanding, that man might know God the better. (For it was as the other trees of the Garden, without sense or knowledge:) but it was entitled so in a double respect: 1. Because joined to the commandment, it was an outward sign, showing what was good, viz. what God commanded; and what was evil, viz. what God forbade. 2. In respect of the event. As the waters of Meribah or strife were so called, because Israel there contended: so was this tree called the tree of knowledge of good and evil, because hereby Adam knew experimentally what good there was in obeying, and what evil in disobeying; what good in innocency, and what evil in iniquity; what good within the bounds of Paradise, and what evil in the accursed world. St. h Serm. 14. de ver●. Dom. Austin thus openeth the matter, Do not touch this tree. Why? What is this tree? If it be good, why should I not touch it? If it be evil, what maketh it in Paradise? Doubtless it was good; why then may be not touch it? That father answereth sweetly, quia obedientem te volo, non contradicentem; serve, prius audi domini jussum, & tunc jubentis disce consilium. God, like a good Physician, shown Adam what was hurtful; Adam like an intemperate patient, would not refrain it. 7. Hi● punishment if he restrain it not. In the day that thou eatest thou shalt dye. The same day thou forsakest me in thy disobedience, I will forsake thee in my justice: thou shalt dye, first, the death of the body, and after, the death of the soul, if thou believe not in the promised seed: and not thou only in thy person, but all thy children stand and fall in thee: they stand in thy obedience, and in thy disobedience they fall: and in the truth of this let all confess to the glory of God, Iniquum est ut bene sit desertori boni, it was sin in Adam to forsake his Maker, it was justice in God to punish him that in this manner had forsaken him. Thus much for the opening of the Text. Let us now apply it to this honourable assembly. 1 This Garden of Eden may well be compared to our mother the Church. 2 This man, to our spiritual and temporal Rulers. 3 This placing man in Paradise, to their calling, that is, of God. 4 This dressing and keeping it, to their labours in their charge. 5 The eating of every tree, to their reward. 6 Their restraint from the tree of knowledge, to that which is forbidden them. 7 This threatened death, to the punishment of all transgressors. 1 Touching our Church, and her resemblances to Paradise. 1 As Paradise was separated from other parts of the earth, so this Land: the Poet calleth us, Toto divisos orbe Britannos. 2 As Paradise was beautified with the lights of nature: so our Church with gifts of grace above nature. 3 As Paradise was beset with fair trees, that hare pleasant fruits: so our Church with many Pastors, whose lives are fair to behold, and the fruits of their lips sweet to taste. 4 In the midst of Paradise was the tree of life, in our Church Christ crucified: on whom whosoever feedeth by faith shall live for ever. So that what Jacob spoke of the place where he was, may be said of our Church; This is no other than the house of God. For albeit there be many plants in this Garden which the Lord hath not planted; many wild branches that need pruning, many dead, not enlived by Christ, many poisonous weeds, many flowers fair in show, but of a stinking savour; and no marvel: (for in the Ark there was a Cham, in Abraham's house an Ishmael, in jacob's family a Reuben, in David's Court an Absalon, in the number of Christ's Disciples a Judas, nay, in heaven a Lucifer.) Yet sith our Church striveth to pluck up these weeds, and unsavoury or unfruitful plants, and desires to be freed of them, it may truly be called the Garden of God. For as St. i Ad Felician. Austin saith, The Goats must feed with the sheep till the chief shepherd come. Ille nobis imperavit congregationem, sibi reservavit separationem: ille dabit separare qui nescit errare. 2 Touching our Rulers and Governors' resemblance to the man. Adam, whom God appointed Ruler over all the creatures, was furnished with gifts agreeable. God made greater lights to rule the day and night: so should they be great in wisdom, and great in goodness that are to enlighten others. I am not to flatter you, nor to reprove you: happy is that Church whose Rulers are so qualified. 3 Touching the comparison of Adam's placing in Paradise with our calling. 1 I note, that God was not wooed with friendship, nor won with money, nor swayed with affection, to place Adam in Paradise; but of his own voluntary motion he placed him there. Let us tread in the steps of our heavenly Father. When k Omph. in vit. Clem. Clement the fift Bishop of Rome was importuned by his kindred, and offered money to confer a benefice upon an unworthy man, he answered, Nolo obtemperare sanguini, sed Deo: let us take on us the like resolution. For what an uncomely thing is it to set a leaden head upon a golden body? to make fools rulers of wise men? 2 I note, that Adam did not ambitiously affect this place, nor by indirect means sought to wind himself into it; but God took him by the hand, and placed him there: but now I fear St. Jeromes speech is true of diverse, Presbyteratus humilitate despectâ festinamus episcopatum auro redimere. 3 I note, Adam was not created in Paradise, but by his maker placed in it. Let me apply this to you the right worshipful Governors of this City: You were not born, but brought by God to this rule and government; though as clouds you soar aloft, yet were you but vapours drawn from the earth: it is God that hath lifted up your heads, as he raised David from the sheepfold, and Joseph from the dungeon. Wherefore in acknowledgement of your own unworthiness, and God's goodness to you, say you with l Gen. 32.10. Jacob, With my staff passed I over this Jordan. Say you with David, m 1 Sam. 18.11. Quis ego sum? aut quae est cognatio mea? Ascribe the glory of your wealth and honour to God, kiss the blessed hand that hath lifted you up, and consider with me in the next place why God placed you here. 4 Touching adam's dressing and keeping Paradise, and your charge. St. Ambrose well observeth, that though Paradise needed no dressing, yet God would have Adam to dress it, that his example might be a law to his posterity to dress and keep the place of their charges. It is not enough for you to be good men, ye must be good rulers. He that hath an office must attend upon his office: it is opus oneris, as well as opus honoris. Ye must not be like antics in great buildings, which seem to bear much, but indeed sustain nothing: neither must ye lay the whole burden upon other men's shoulders, sith the key of government is laid on yours. Now in dressing the Garden, three duties are especially to be required: 1 To cast and model the Garden into a comely form: Of which I need to speak nothing. Your form of government may be a precedent to other Cities of this kingdom: strangers have written in praise of it. 2 To root up and cast out stinking weeds. Among which I would commend two to your special care; 1 Papism. 2 Puritanisme. I deny not but that it belongeth to the special care of our Bishops to pluck up these weeds: yet as Judas said to Simon, Help thou me in my lot, and I will help thee in thine; so ought both Spiritual and Temporal Governors join hands in rooting out these weeds. 1 Of Papisme. In the days of Jehosaphat that good King, it is recorded, that the high places were not taken away, because the people did not set their heart to seek the God of their Fathers. The Papists seek to their God of Rome the n Distinc. 96. Pope, as the Canonists style him, not to the God of heaven, nor the God of their Fathers. Did their Forefathers in the Primitive Church equal traditions with Scripture? consecrate oratory's to Saints? pray in an unknown tongue? mutilate the Sacrament? adore the wafer, and call it their maker? did they sell indulgences to free men from Purgatory? Saint Peter taught us to be subject to o 1 Pet. 2.13. every humane ordinance: St. Paul commandeth every p Rom. 13 1. soul to be subject to the higher powers. The Primitive Christians in q Tert. ad S●p. Tertullians' time, though they were cruelly persecuted by the heathen Emperors, and had power and strength enough to revenge themselves; yet they never lifted up their hands against any of those bloody Tyrants. Hear their profession in Tertullian, Nos nec Nigriani, nec Cassiani sumus, we are no Nigrians, no Cassians, no Rebels, no Traitors; we fill all your Cities, Islands, Towns, yea, your Palace and Senate: What were we not able to do, if it were not more agreeable to our Religion to be killed, than upon any pretence to kill? On the contrary, the Papists teach that it is not only lawful, but a meritorious act, to lay hands upon the Lords anointed, if he favour not their Idolatries and Superstitions; witness Cardinal Como his instructions to Parry, and Sixtus his oration in defence of the Jacobine that murdered Henry the third. Had the Apostles preached this faith to the world, should they have converted the world? Was this the practice of the Primitive Church? Is this Religion to make murder spiritual resolution, to eat their God upon a bargain of blood? Cannot God propagate his truth but by these wicked and damnable means? Origen writeth that some unskilful Empirics dealt with their Patients not to consult with learned Physicians, lest by them their ignorance should be descried: even so the leaders of Papists deal with them, they will not suffer them to hear our Sermons, or consult with our Divines, not for love to their followers, lest they should be ensnared by us; but lest their falsehood should be discovered. 2 Of Puritanisme. By Puritans the Preacher professed that he understood not those who are usually branded with that name, but a sect of impure Catharists or Donatists, styled The Brethren of the Separation, who refuse to partake with us in our Prayers and Sacraments, whose God is their fancy, and Religion the dream of their own heart; who seek to build a Babel of confusion among us: but the God of heaven confound their tongues. Was not the Church of Corinth more corrupted in Doctrine and Manners than they pretend ours to be? yet Saint Paul calleth it a Church. Doth not Christ call it his field where there grew many tares? Did not Christ suffer Judas, whom he knew to be a Thief and a Traitor, to partake of the Sacrament with his Disciples? Yet these pure Sectaries will none of our Communion, for that some unclean persons presume to come thither. To whom we answer as Saint r Lib. 3. c. 50. & ep 48. Austin doth to Cresconius, These evils are displeasing to the good; we forbidden and restrain them what we can, what we cannot we suffer: but we do not for the tares sake forsake the field, for the chaff leave the floor of Christ, for the evil fish break the net, for the Goat's sake refuse the fold of Christ. When Religion was partly corrupted, partly contemned in Israel, and the Prophets cried, Go out from them, and touch no unclean thing, did they then sever themselves from them? I find no such thing (saith Saint s In Evang. Serm. 8. Austin) yet doubtless they did themselves what they willed others to do. Hoc ergo est exire ore non parcere, hoc immundum non tangere, voluntate non consentire: liber in conspectu Dei est, cui nec Deus sua peccata imputat quae non fecit, neque aliena quae non approbavit, neque negligentiam, quia non tacuit, neque superbiam, quia ab unitate Ecclesiae non recessit. 3 To nourish the tender and feeble plants, that is, to show mercy on them that are in need. When I call to mind your Almshouses for the poor, your Hospitals for the maimed, your houses of correction for idle persons; I cannot but commend your care in this behalf: this City may be a precedent for all other places: the Garden of Eden never smelled so sweet in the nostrils of Adam, as the remembrance of these your works of mercy in the nostrils of Almighty God. Nunquam veterascet haec manus. t Eccles. 11.1. Cast thy bread upon the waters, and after many days thou shalt find it; but see thou cast the bread thou hast justly gotten: Quicquid enim (saith St. Gregory) ex scelere in Dei sacrificio affertur, non placat Dei iracundiam, sed irritat. Secondly, Cave ne rem pauperum non pauperibus tribuas, & liberalitas liberalitate pereat. Thirdly, give that thou intendest whilst thou livest. For thou knowest not how thy Will will be performed. Hear what St. Basil saith: When thou shalt have no name among the living, thou sayest, I will be liberal: Is not this to say in effect, I would live always, and enjoy my substance? but if I die then I give: We may thank thy death for thy bounty, 2 Cor. 9.7. not thee. Be not deceived, God would have a living (not a dead) sacrifice. Lastly, you must continue in good order the several places of your charge: the cursed earth will still bring forth weeds, wherewith your garden for want of care will be soon overgrown. Remember Saint Paul's cursum consummavi: non cepisse sed perfecisse virtutis est, nec inchoantibus sed perseverantibus datur proemium. And so I fall upon my fift point. 5 Touching the reward. Ye shall not dress Paradise in vain, God will be unto you as unto Abraham, a buckler and exceeding great reward: he will build up your house, and bless you in all your ways; yea, he will give you to feed on the tree of life in the midst of the Paradise of God. 6 Touching the prohibition. Sith God is so bountiful to permit you to eat of all other trees, eat not of the tree of knowledge: you shall not be as Gods, though the Devil tell it you, nor gain heaven by it, but lose Paradise. Naboth's vineyard, Uriah's wife, Achan's golden wedge, Belshazzar's quaffing bowls, Gehazi's bribes were forbidden fruit, sweet in the taste, but death in the stomach. 7 Touching the punishment. Although corporal death seizeth not forthwith upon offenders, yet the sentence is passed against them: the life of grace is departed from them, and except by repentance they seek to have part in the first resurrection, they shall be cast into the lake of fire without redemption. To conclude all, let us that are desirous to walk with God, as our callings require, seek to dress and keep the garden, our mother Church and Country: let us not make ourselves like briers to scratch her, or thorns to prick her, or weeds to annoy her; but as blessed plants let us bear plentiful fruits to comfort and nourish her. Thus this Speaker, as if he had tasted of the tree of life, which, as Josephus writeth, prohibuit senium & mortem; this aged Paul discoursed unto you of the Garden of Eden in a flourishing style: he, as the former two, presented the Spouse with a precious border, wherein I am now to work his emblem, consisting, as the former, of an Image and a Motto; the Image is Triarius, the Motto the words of Tully, de claris Oratoribus. Me delectabat Triarii in illa aetate plena literatae senectutis oratio: quanta severitas in vultu? quantum pondus in verbis? quam nihil non consideratum exibat ex ore? I was much taken with the learned oration of Triarius that ancient Orator: what gravity was in his countenance? what weight in his speech? how did he ponder every word that proceeded out of his mouth? THE FOURTH BORDER: OR, THE SACRIFICE OF RIGHTEOUSNESS. The fourth border of gold, with studs of silver, which the fourth Speaker offered to the Spouse, was wrought upon that text, Psal. 4.5. Offer the sacrifice of righteousness, and put your trust in the Lord. And thus he put it on. Right Honourable, etc. GOd hath made us a feast of many days: The fourth Sermon, preached by master Francis White, now L. Bishop of Ely, and L. Almoner to his Majesty. that we be not unthankful unto him, let us offer him a sacrifice, especially that which is prescribed in the words of my text. Wherein you have a double precept, 1 Of righteousness. Wherein observe 1 The act, Offer. 2 The matter, a sacrifice. 2 Of hope and confidence. Wherein observe 1 The act, Trust. 2 The object, in the Lord. 1 Of the act, Offer. To offer is to exhibit and show forth such works before God, as please him, and testify his power and goodness; and we are said herein to offer unto him in regard of our intention herein to perform acceptable service unto him, and our desire to glorify him: not as if God received any things at our hands: for our goodness a Psal. 16: 2. Hier. ad Celant. reacheth not to him. If thou be righteous it is nothing to him, what receiveth he at thine hand? Obsequio nostro non indiget Deus, sed nos illius indigemus imperio. And albeit the Scripture attribute hands to God, yet it is to give, not to receive any thing from us. (O that our Demigods, Judges and Magistrates, had but such hands! O that they were like unto Artaxerxes Longimanus, not to take bribes, nor extort, but to reach justice!) What doth the c Chrys. 2 Cor. hom. 30. Sun receive from the eye which it enlighteneth? or the d Aug. de civet. Dei l. 10. fountain from the mouth which it refresheth and cooleth? or the anchor from the ship which it foundeth and establisheth? Notwithstanding, though God receive nothing from us, as any accession to his infinite perfection, and his simplicity excludeth any addition thereunto; yet he requireth our sacrifices as his rent and fee, and we are continually to offer them unto him; and that in a threefold respect: 1 Of God. e Tert. l. 4. cont. Martion. Cui omne altum inclinat, cui omnes debent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cui omne debemus quod sumus, quod possumus; from whom we f Jam. 1.17. receive all things. 2 In respect of our own condition, who are God's workmanship, and therefore aught to be serviceable to him; his field, and therefore aught to bear fruit unto him, his royal Priests, and therefore aught to offer spiritual sacrifices unto him. 3 In respect of the benefit which redoundeth to us by these spiritual sacrifices. Cast up any thing towards heaven, it falls down back again: even so if we send up the savour of good works to heaven, it will distil down again like sweet waters upon our heads: as on the contrary, the sins of Sodom sent up a steam to heaven, which congealed in the air, and turned into a storm of sulphur, and reigned down upon their heads. To offer unto God, what is it else than to scatter seed on earth, that we may receive fruit in heaven? to open our laps and bosom, that God's treasure may fall into it? to lay the sure foundation of a building not made with hands? to stoop and kneel down before God, that he may put upon us a Crown of glory, as Noblemen when they receive a Coronet from the King? Herein note the difference between those things which are offered to God, and those that are offered to the world: those that are offered to God are preserved, and returned back upon us; but those things that are offered to the world perish themselves, and destroy us; as a talon of lead sinks itself, and drowns him on whom it is cast. Pereat ergo mundi lucrum, ne fiat animae damnum. There was never heard of such a bankrupt as the world, which breaketh every week, nay, every day, and undoeth thousands: it useth the worldling as g Sueton. in Vesp. c. 16. Vespasian did his catchpole officers, who, when they had filled themselves with rapines and spoils, picked some occasions to squieze them like sponges, and crush out all that they had gathered, and draw them dry. Use. 1 Whence we may learn how wise and happy they were, who have been benefactors to Hospitals, Colleges, and the like places; who, whilst they lived, offered sacrifices of righteousness to God. For their gifts are doubly restored unto them in a name among men; so long as one stone shall lie upon another in these buildings, their praise shall be read: secondly, in an immarcessible crown in heaven. As on the contrary, you may discover their folly, who offered all their wealth and means to the world, to pride, to lust, to riot: whose reward is vanity whilst they live, rottenness when they die, shame and confusion when they arise. 2 This may serve to stir us up to exhibit willingly our offerings to God. Offer of yourselves; God loveth a cheerful giver. How cheerfully doth the husbandman go out to sow his seed? yet after he hath sown it, it is subject to many casualties. How easily do fruitful trees part with their ripe fruit? A full and frontie ear sheds of himself; but on the contrary, a withered and blasted ear, crush it and beat it never so much, it will yield nothing but chaff and dust: a perfect emblem of a greedy griper, a sordid churl; hammer him how you will, strain him, squieze him, thump him, yet you shall get nothing from him but that which is sordid and illiberal, like himself. 3 This may serve to reprove those qui non afferunt, sed auferunt, that are so fare from offering unto God, that they take away from him, either his glory and worship, as the Papists and all Idolaters do; or his tithes and oblations, as our sacrilegious harpies; of whom we may truly say, Nihil tam sacrum quod non inveniat sacrilegum. But let these Church-robbers remember that they swallow a golden hook which shallbe raked out of their bellies, as Job speaketh. Some part offerings between God and Mammon, as S. Austin speaketh of Cain, Sua Deo, sibi seipsum dedit. In sum, there is a threefold abuse in things offered to God: 1 Extreme niggardness and h Mal. 1.14. deceit, which God accurseth. 2 Bribery and corruption in ordering & disposing of things offered unto God, in conferring Benefices upon Churchmen, or bestowing places in Hospitals; not upon the fittest for such offices and places, but such as by their purse can make best friends. 3 Diversion of things consecrated unto God, to maintain lust and pride. A lamentable thing that Hospitals erected for the maintenance of the poor, should not be free from oppression: one Bell-wether carrieth away all the wool and the fat, and rangeth whither he pleaseth, when the poor Beadsman is kept to his mathematical line, a small pittance God wots, a penny a week, or a morsel of bread a day. Thus much of our first observation. 2 The second observation from the act is, that the word in the original signifieth mactando offer, to offer as it were by slaughter; which intimateth that we must use a kind of violence to ourselves in the performances of these duties. For we have many lusts and affections in us, as envy, contention, pride, covetousness, which are more clamorous than any beggars, and like horseleeches suck out all our estate and means: beside, we have many worldly occasions; the belly craves, the back craves, yea, and braves it too, the wife claims, yea, and exclaims, children ask, and friends challenge a great part; that even in an ample state little or nothing remains for God: so that unless a man put a sacrificing knife to the throat of his concupiscence, and cut the windpipe of his worldly desires, and bind himself as it were with cords to the horns of the Altar, the flesh and the world will devour all, and nothing will be left for charity to bestow, but a few scraps cast into the almsbasket. The sacrifices of righteousness. In these words I note four particulars: 1 Rem, Sacrifice. 2 Numerum, Sacrifices. 3 Qualitatem, of righteousness. 4 Effectum, and trust in the Lord. Rem, Sacrific●. Sacrificium (as i Lib. 10. de Civit. Dei, c. 6. Austin defines it) est omne opus bonum quod agitur ut sanctâ societate inhaereamus Deo, relatum ad illum finem boni quo veraciter beati esse possimus. Sacrifices are either, 1 Legal: and these of three sorts, 1 Burnt-offerings. 2 Sinne-offerings. 3 Peace-offerings. 2 Evangelicall: and these may be divided, as the schools speak, into 1 Sacrificium redemptionis, seu universalis sanctificationis. 2 Sacrificia specialis sanctificationis. For the Legal, they were umbrae futurorum; viz. 1 Of Christ's sacrifice. In which respect Nazianzen calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; St. k Lib. 2. cont. Faust. Manich. c. 17. Austin termeth them praedicamenta unius veri sacrificii: and St. Cyril saith, Parturiebant veritatem sacrificii. 2 Of the spiritual sacrifice of Christians, that is, holy offices of Religion and charity. So saith St. l Lib. 10. de Civit. Dei, c. 5. Austin, Quaecunque in mysterio tabernaculi & de sacrificiis leguntur, ad Dei & proximi dilectionem referuntur: and Justin Martyr, Figurae eorum quae vel praedestinati ad Christum, vel Christus ipse gesturus erat. Now as the shadow vanisheth in the presence of the body, so these after Christ's oblation upon the Cross, Tunc (as m Lib. 4. cont. Martion. c. 1. Tertullian speaketh elegantly) compendiatum est Novum Testamentum, & legis laciniosis operibus expeditum: As those that cast metals, saith n L. de spiritu sanc. Cyril of Alexandria, first make a mould, after the fashion of the bell, vessel, or image which they cast; but after the metal hath run, and the vessel is cast, or the work finished, they lay aside their mould of earth: so after the work of our redemption was finished, the types and moulds of the law were cast away. This Origen after his manner expresseth by an excellent allegory: Till Isaac was born & weaned, Hagar & Ishmael remained in Abraham's house, but afterwards they were turned out of doors: so till Christ the true Isaac was born and weaned, the bondwoman & her son, the Old Testament and types thereof, remained in the Church: but after his birth and ascension they were for ever cashiered. For Evangelicall sacrifices, they are of two sorts: 1 The prime and sovereign. 2 Subordinate and secundary. 1 The prime and sovereign is of Christ himself, who offered his body for our redemption, and by his blood entered into the holy place: of which St. Austin excellently noteth, Unum manebat cum illo cui offerebat, unum se fecit iis pro quibus offerebat, unus ipse erat qui offerebat & offerebatur. 2 Subordinate sacrifice: to this are referred 1 The sacrifice of commemoration, or the commemoration of Christ's bloody sacrifice in the Sacrament of our Lord's supper, o Tert. de pudicit. c. 9 quo opimitate dominici corporis vescimur, & anima de Deo saginatur, which in this respect p In Psal. 95. Chrysostome calleth coeleste, simulque venerandum sacrificium; and Irenaeus, novi testamenti novam oblationem. 2 The works of charity, which are called q 1 Pet. 2.5. Heb. 13.16. De idelis. sacrifices; and we must still offer them, if we believe Tertullian; Spiritualibus modo hostiis litandum Deo: and r Con. Juli. l 10. Cyril, Crasso ministerio relicto mentalis fragrantiâ oblationis. And these we are to offer the rather, because we are eased of the burden of the other. The difference between us and those under the law is not in the duty of offering, but in the kind of sacrifice: s Iren. l. 4. c. 34. oblationes hic, oblationes illic. Quip cum jam nona servis sed a liberis offerantur, t Cap. 21. omnes justi sacerdotalem habent ordinem: not to distribute the mysteries of salvation, but to offer spiritual sacrifices to God. 2 Numerum, Sacrifices in the plural number: plural in specie and in individuo. For we are to offer diverse kinds of sacrifices, and we are often to offer them. There are ordinary sacrifices and extraordinary, morning and evening; sacrifices of the soul, and sacrifices of the body; internal and external; whereunto St. u Lib. de spirit. sanct. Cyril applieth that description of Solomon's Queen, Psal. 45. All glorious within, in inward devotion, & in a vesture embroidered with gold, in respect of her outward oblations. It is not enough to offer to God inward sacrifices, we must offer also outward. First, because God requireth them. Secondly, because we receive from him outward blessings. Thirdly, because we sin in outward things, and therefore aught to seek to t Quo sensu opera placant Dei iram. Vid. in fra. pacify and appease his wrath by our outward sacrifices. Of these there are diverse kinds: I will note three. 1. Of alms and charitable deeds, whereunto the u 1. Tim. 6. Heb. 13. Apostle exhorteth: x 1. Cor. 13. Of these three the greatest is charity: haec est Regina virtutum, saith S. Chrysostome; it is as the purple robe which in ancient time was proper to Princes. If thou seest this purple robe of charity upon any, say certainly he is the child of God, he is an heir of the kingdom of heaven. 2. Of mortification, whereunto the y Rom. 12.1. Apostle exhorteth. Hereby we express the z 1. Cor. 9.27. 2. Cor. 4.8. dying of the Lord Jesus in our bodies; 1. By temperance in our diet, which is not more salubrious to the body, than healthful to the soul. 2. By fasting, which without doubt is an act tending to religion, and helping it. For so we read, a Luke 2.37. Anna served God with fasting and prayer: and Christ promiseth a b Mat. 6.13. reward unto it; and the Fathers generally make fasting and almsdeeds the two wings, carrying our prayers to heaven. 3. By Christian modesty in apparel, habit and deportment: cura corporis, incuria animae. The pride and luxury of this age in this kind exhausteth men's estates, and eats up all their holy oblations. What shall I speak of our plastered faced Jezebels, who are worse than those Idols which we have cast out of our Churches? Those are but dead Idols, these are living, and rank themselves with our gravest Matrons: all bounds of modesty are broken, and marks of honesty confounded. 3. Of obedience, whereunto the c Heb. 13. Apostle exhorteth. If obedience be better than sacrifice, the sacrifice of obedience must needs be the best sacrifice. Yet so hath the Devil blinded many, that they place the greatest Religion in disobedience. God accepted not Corah his sacrifice, because he sacrificed in schism: nor will he of their outward religious acts, who stand in opposition to the Church's authority. Government is as necessary in the Church as in the Commonwealth. 3. Qualitatem sacrificiorum, sacrifices of righteousness, that is, sacrifices rightly offered. Chrysostome showeth the manner; the sanctified will (saith he) is the altar, charity the fire, the sword of the Spirit the knife, the hand faith. 4. Effectum, the effect of these sacrifices. As good works partake in the name, so have they the effect and virtue of sacrifices. In a good construction they may be said to appease God's wrath, and to procure unto us spiritual and temporal blessings: they may be said to appease God's wrath three ways; 1. By taking away the fuel thereof, viz. sins. For as light expelleth darkness, so the sacrifice of righteousness expelleth impiety and iniquity, which provoke God's wrath. 2. By brightening the Image of God in us, and making it more conspicuous: this 〈…〉 inflame God's love to us in his beloved Christ Jesus. Certainly as 〈◊〉 ●●aments & jewels make a Spouse more amiable in the eyes of her hus● 〈◊〉 good works, when their imperfections are covered with the robes of 〈◊〉 righteousness, make the soul more amiable in the sight of God and men. 3. By making us capable of a greater measure of God's love and favour. For though they are no way meritorious causes of God's blessings spiritual or temporal, yet are they as precious dispositions and conditions in the subject: and as these appease God's wrath, so they may be said to impetrate of God spiritual and temporal blessings. In this argument this grave and learned Divine expatiated, alleging many remarkable passages out of the ancient Fathers: namely, out of Saint Chrysostome, in Heb. hom. 33. Talibus sacrificiis placatur Deus: S. Ambrose de penit. l. 2. c. 4. Qui agit poenitentiam non solum diluere lachrymis debet peccatum suum, sed etiam emendatioribus factis operire, & tegere delicta superiora, ut non ei imputetur peccatum: Gelas. count. Pelag. council. Tom. 2. Tam jugi supplicatione, quam eleemosynis, caeterisque bonis actionibus expiandum est peccatum: August. ep. 54. Misericordiae operibus expiatur peccatum: Fulgent. ep. 2. Agnoscamus opera bona locum orationis habere apud Deum: Hilar. in Matth. can. 4. Charitas errorum nostrorum ad Deum ambitiosa est patrona: Tertull. de patiented. c. 13. Mortificatio aures Christi aperit, severitatem dispergit, clementiam illicit: Greg. moral. 9 c. 14. Verba nostra ad Deum sunt opera quae exhibemus: Et in Psal. 7. poenit. Quid est manibus Deum exquirere, nisi sanctis operibus invocare Salvatorem? Cyp. ep. 8. Admoneo religiosam solicitudinem vestram ut ad placandum atque exorandum Dominum, non voce solâ, sed & jejuniis & lachrymis, & omni genere deprecationis ingemiscamus: Chrysost. 2. Cor. hom. 20. Spiritum vocas non verbis, sed factis opus clamat, & fit sacrificium. And now that I have set before you the gift of the fourth Speaker, viz. a border of gold with studs of silver; it remaineth that I work in it, as in the three former, his emblem, consisting of an Image and a Motto: the Image is Cotta, the Motto the words of Cicero, de claris Oratoribus: Inveniebat acutè Cotta, dicebat purè, nihil erat in ejus oratione nisi siccum & sanum. Cotta his invention was acute, his elocution was pure, and there was nothing in his Sermon which was not solid and sound. THE REHEARSERS' CONCLUSION, OR THE FASTENING THE BORDERS TO THE SPOUSE HER NECK AND BREAST. PLiny a Plin. l. 2. nat. hist. c. 44. Metellae Crassi uxoris sepulchrum ita constructum est, ut quinquies candem verborum sententiam regerat. writeth of an Echo sounding from the Tomb of Metella, Conclusion. which repeated the same sentence five several times: this Echo I am now become in your ears, eandem sententiam quinquies regerens, rehearsing now my Text five times, four in repetition and application to the four Preachers, and now the fifth time in the conclusion and application to myself. Vary the translation as you please, yet the collation will still hold; if you stand to the last, and read the words, we will make thee borders of gold with studs of silver, the collation is already made: for the four borders are the four methodical discourses, beautified with variety of art and learning, which I have imperfectly rendered; and nothing remaineth, but that (as it were) with a silk string or ribbon I gather the rows of pearl, and all the borders of gold together (which before I took off, that we might more particularly view them) and fasten them all to the Spouse her neck & breast by drawing towards an end, and pressing close my exhortation to the heart of this great assembly. If you follow learned Junius his translation, Faciemus tibi aureas lineas cum punctis argenteis, you may be pleased to interpret the four lines of gold drawn at length, to be the four Texts handled and unfolded at large by the Preachers: and the puncta argentea, or the points of silver, special notes of observation upon them, placed as points or pricks in a line, some in the beginning, some in the middle, and some in the end. The points beginning and continuing we have already passed, and are now come to puncta terminantia, the closing points; or rather period and full poin of all. But if you prefer the Seventies' translation before either, and will have the Text rendered thus, Faciemus tibi similitudines auri cum punctis argenteis, We will make thee similitudes or resemblances of gold with points of silver; my application shall be in the words of Origen, Nos tibi aurea ornamenta facere non possumus, non tam divites sumus ut Sponsus, qui aureum tibi monile largietur; nos similitudines auri faciemus. And indeed what are the imperfect notes which I have imparted to you, but similitudines, obscure resemblances of those borders of gold I spoke but now of? In which respect, as when Marcellus in his Pageant brought in golden Statues or Images of the Cities he had taken, and afterwards Fabius brought in the same carved in wood; Chrysippus said wittily, Has illarum thecas esse; so it may be truly said, that the Sermons which I have repeated were but illorum thecae, covers, or at the best tables and indices of theirs: the blame whereof lieth not wholly upon the broken vessel of my memory, or my noters: for though the vessel be sound, and set direct under the spouts mouth, it is not possible▪ but that some drops should fall beside, and others be blown away with the wind. The heavenly doctrine of the Preachers poured down in great abundance like great showers of rain from heaven, they themselves were as golden spouts, at whose mouth though I set my pitchers as close and steady as I could, yet many silver drops went besides them; notwithstanding you see they are full and run over. Take you yet another similitude, that you may have similitudines, according to the letter of my Text, as the Seventy read it. The four Sermons were like four Garlands crowning the Spouse of Christ, out of which I have culled some of the chiefest flowers; and howsoever in the plucking of them and sorting them many leaves are shattered, and some flowers lost, yet there are more left than can be contained within the handful of the time allotted. Wherefore now I will leave gathering, and fall to making up my Posy, winding up all the flowers orationis meae filo, with the remainder of the third of my discourse upon the Text. We will make thee borders of gold with studs of silver. As out of the branches of trees there shoot first buds, than blossoms, and last of all fruit; so out of Texts of Scripture, which are branches of the tree of life, issueth first the literal sense, which because it groweth immediately out of the bark and stock of the letter, resembleth the bud: and then the spiritual, which because it is most pleasant and beautiful to the eye of the soul, may be likened to the blossom: and thirdly the moral sense, which because it is most fruitful, and immediately profitable for our instruction, may be termed the fruit. To illustrate this by the words of my Text, or rather the words of my Text by it. The literal sense is of Solomon his Queen, richly decked; the spiritual is of Christ his Church, rarely furnished; the moral is of sacred vows religiously to be performed. You see 1 The bud of the literal, 2 The blossom of the spiritual, 3 The fruit of the moral sense. But herein you are to observe a remarkable difference between the tree of life and other trees: for their buds are but a degree to the blossoms, and the blossoms to their fruit, neither bud nor blossom bear fruit; but in the tree of life both the bud, which I compared to the literal, and the blossom, which I called the spiritual, and the fruit, which I termed the moral, bear several and distinct fruits. For instance, the bud yields this fruit, That it is lawful for noble and honourable women, especially Kings wives & daughters, to wear rich attire and costly ornaments. The blossom yields this fruit, That as God's goodness hath abounded to the Church under the Gospel, so all Christians ought to abound in love and thankfulness to him. Lastly, the moral sense, which I termed the fruit, yields over and above this fruit, That what the friends of the Spouse here promise, all godly pastors and people ought to perform, that is, these out of the riches of their learning, they out of their worldly wealth ought to adorn and beautify the Church, and in different kinds make for the Spouse of Christ borders of gold with studs of silver. To gather first the fruit of the bud, or literal sense. If costly apparel and precious attire were an abomination to the Lord; if cloth of gold and silver, and borders of pearl and precious stones were as great a deformity to the mind as they are an ornament to the body, the Scripture would not set out b Gen. 24.22. Rebecca in bracelets and abiliments of gold, nor c Ezek. 6.11, 12. Ezekiel in the person of God upbraid the Synagogue as he doth: I decked thee with ornaments, and I put bracelets upon thine hands, and a chain on thy neck, and I put a jewel on thy forehead, and earrings in thine ears, Ver 13. and a beautiful crown upon thy head; thus wast thou decked with gold and silver, and thy raiment was of fine linen and silk: nor Solomon described his d Psal. 45.9. Queen in a vesture of gold of Ophir: neither the Prophet e Esay 61.10. Esay have compared the Spouse of Christ clothed with the garments of salvation, and covered with the robes of righteousness, to a Bride adorned with jewels. And therefore howsoever Saint f 1 Tim. 2.9. Paul, and Saint g 1 Pet. 3.3. Peter forbidden women to array themselves with gold, or pearls, or costly array: and Saint h De habitu Virg. Cyprian is yet severer against costly apparel, saying, Nullarum ferè pretiosior cultus est, quàm quarum pudor vilis est: and, Serico & purpurâ indutae Christum induere non possunt, auro & margaritis, & monilibus ornatae ornamenta pectoris perdiderunt (which I spare to English in favour of that sex): yet, as I conceive, the holy Apostles & the devout Father in these & the like wholesome and necessary admonitions, condemn not simply Gods servants for the use, but rather profane persons for the abuse of these beautiful creatures of God; they seek to abase the pride of the heart, not abate the price of these merchandizes. They tax, and that most justly, three vices too common in these luxurious times, 1 Vanity in the garish form of apparel. 2 Excess in the costly matter or stuff. 3 Indecency and immodesty in both, or either. Or they speak comparatively, that women should not so much desire to i Antiph. Poet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. adorn their outside with resplendent pearls, as their inward parts with jewels of virtue and grace. We have gathered the fruit of the bud: come we now to the blossom, that is, the beautiful allegory or spiritual sense; which containeth in it a gracious promise made to the Church, either of larger bounds and limits, likened to the borders of gold, or of a greater measure of knowledge in holy Scriptures, quae sensibus aureae sunt eloquii nitore argenteae, Rupertus, Isidorus, and Gregorius. or abundance of the gifts of the spirit, which no otherwise adorn the Church with their variety, than a golden chain or border wrought about with studs or specks of silver. Now if God hath made good these his promises to us, shall we make frustrate our holy vows to him? the better he hath been to us, the worse shall we prove to him? hath he made more of us than any Nation upon the earth, and shall we make less of him? No, the more we have received at his hands, the more let us lift up our hearts and hands unto him, or else for our unthankfulness he will take the chains and borders of gold from our Church, and put them on some other, that will more thankfully accept them. O let us resemble these resemblances in my Text, the borders of gold with studs of silver, which, as they receive lustre from the Sunbeams, so they gilled them, and reflect them back with clearer light, and greater heat. Sacrilege hath already picked out, and plucked away many Oe's and Spangles of silver from our Church, Heresy gins to corrupt her gold, God grant for our ungratitude and security in time we lose not both. I will close up your stomach, and my discourse, with the fruits of the moral sense of this Text. For the tree of life herein resembleth the Persian Pomecitrine, which (as Theophrastus and Pliny write) Simul frondescit, florescit, & fructificat; at the same time hath buds, blossoms, and fruits on it: and which is more strange in this than in that, each of these bear their several fruits. You have tasted the fruits of the bud or literal sense, and of the blossom and spiritual; let us now pluck the fruits of the moral. We. Who speak here? The three persons, say three of our prime late Divines, Junius, Mercer and Whitaker: nay rather, saith Rosetus out of Origen and Jerome, the friends of the Bride, or her companions. For this Song is a kind of divine Pastoral, or Marriage play, consisting of diverse acts and scenes; or a sacred Dialogue with many interlocutory passages. First, the Bride comes in and saith, Let him kiss me with the kisses of his lips: then the Bridegroom, I have compared thee, O my love, to a troop of horses in Pharaoh's chariots; thy cheeks are comely with rows of stones, and thy neck with chains. After which words he withdraweth himself, and sitteth at his repast, Ver. 12. and leaveth the Bride with her companions, as it were alone on the Stage; who thus speak to her, We will make thee, etc. The words in the original being indifferent to either Interpretation, I will rather be an Electicke, than a Critic, choose out of both, than censure either. Admitting then the friends of the Bride to parley with her, what say they? We will. Which we? we of the Clergy, or you of the Laity? We of the Clergy, saith Aquinas, Rupertus, k Sanct. in bunc loc. Name in murenulis Scriptura sacra ostenditur, quae auro spiritualium sensuum fulget interiùs, & argento coelestis eloquii nitet exterius. Sanctius, and Isidorus Hispalensis. For by the borders of gold are meant the holy Scriptures, which shine inwardly with the gold of spiritual senses, and outwardly with the silver of heavenly elocution. Nay, rather ye of the Laity, will others say: for we of the Clergy may say truly with Peter, Aurum & argentum non habemus, we have no gold to make borders of, nor silver to make studs of. If it be lawful for me to interpose my sentence, I would say questionless both: for both are retainers to this Queen, both are friends and servants of this Spouse, bothy own homage unto her, both must offer unto her gold, silver, and precious stones: we out of the treasury of our knowledge, you of your wealth and substance. Our borders of gold are methodical and elaborate Sermons and Treatises; yours are charitable deeds: we make the Spouse borders of gold by sacred collections out of Scripture; you by liberal collections, according to Scripture: we by setting forth learned works tending to devotion; you by showing forth noble works of bounty & magnificency, proceeding from devotion, first of our works, and then of yours. 1 First, I observe it is said we will make thee borders, in the plural number, not a border of gold, with studs of silver, in the singular. It is not sufficient to make the Spouse one border, be it never so rich; we must make her many borders. Christ his threefold pasce enjoineth at least a double diligence in preaching: l John 21.15, 16, 17. Syn. sect. c. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. pasce after pasce teacheth us that we must draw line upon line, urge precept upon precept, lay link upon link, and join pearl to pearl, to make the Spouse a border. Peradventure you will say better one excellent Sermon than many mean and ordinary, Nardi parvus onyx eliciet vini cadum: one border of true pearl is more worth than a thousand of glass or sophisticate stones; one picture drawn with true and rich colours stands in more than many slubbered over with sleight wash colours. I grant it; and it were to be wished that they who preach seldomer did it always more accurately, that the defect in the number might be supplied in the weight of their Sermons: but certainly experience showeth, that the water corrupteth in the conduits, that are so stopped that they either run not at all, or but sparingly: and that the golden spouts which adorn the Temple, and run more frequently and fully, yield the sweetest and most wholesome water: and St. m Basil. ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil observes the like of Wells, that they grow the better the more water is drawn out of them. Howsoever, considering the dulness of hearing, and mean capacity of the ordinary hearer, and brittleness of memory in all, I wish those that are of most eminent gifts to dispense the mysteries of salvation more frequently than they usually do, under pretence of more accurate preparation: because it is most true which n Eras. Apoph. in Catone. Cato said in his defence for distributing pieces of silver amongst his soldiers, whereas other Captains bestowed gold on them: Melius est ut plures argentum quam pauci aurum referant, it is better that many should bear away silver than a few only gold; or to cloth my allegory with the words of my text, that many, if not all, receive from them studs of silver, than a few, or perhaps some one, a border of gold. 2 Secondly, I observe that it is here said borders of gold: the matter of the borders or chains must be gold, the matter of our Sermons must be the pure word of God, which is compared in Scripture to the purest o 1 Pet. 4.11. gold. If any man speak (saith St. Peter) let him speak as the Oracles of God: not Popish legends, not scholastical subtleties, not moral essays, no nor sentences of holy Fathers, as the groundwork of their building; but as buttresses or ornaments only. For as p In Mat. hom. 21. Origen rightly inferreth, Sicut omne aurum quod fuit extra templum non est sanctificatum, ita omnis sensus qui reperitur extra divinam Scripturam, etsi admirabilis, non est sanctus; as no gold without the Temple was sanctified, so no sense or sentence is holy, though it seem never so admirable, if it be without the Scripture, that is, neither expressed therein, nor deduced by good consequence from thence. 3 Thirdly, I observe that it is said borders of gold, with studs of silver: this gold must be wrought into borders, our observations and meditations upon Scripture must be digested into order; and they may be illustrated also with variety of humane learning, and choice observations and sentences of other eminent writers, as it were studs of silver: such as we find not only in St. Jeromes epistles, and St. Austin's books of the City of God, and Eusebius his tractates De praeparatione, & demonstratione Evangelii, and Clemens Alexandrinus his Stromata; but also in the divinely inspired writings of St. Paul. 4 Fourthly, I observe that it is said borders of gold, with studs or spangs of silver, not borders of gold and silver, much less borders of silver, with studs of gold: the borders of gold were not made to set out the studs of silver, but contrariwise, the studs of silver to beautify and illustrate the borders of gold. We must not apply divinity to art, but art to divinity, lest we deservedly incur the censure of St. q Basil. ep 62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil upon some preachers in his days, They preach art and wit, and not Christ crucified. We must not make our Scripture texts serve to vent our secular learning, but contrariwise, modestly, and moderately use secular learning to explicate and r Sanctius in hunc locum. Concionatores ars talis esse debet, ut auri nitorem non obscuret sed accendat, quod in monili praestant argentei vermiculi. illustrate texts of Scripture: sentences of Fathers, and other Authors, may be scattered in Sermons, as spangs of silver about the Spouse her border, the border must not be made of them. A fair s Quintil. inst. orat. Ut affert lumen clavus purpurae loco insertus, ita certè neminem deceat intexta pluribus notis vestis. jewel in the hat, or pendants at the ear, or a chain of gold or strings of pearl about the neck, become the parts well: but to be all hung about with four hundred distinct jewels as Lollia Paulina was, and not only to boar the ears with rings, but also to dig holes in the cheeks, chin and lips, and there stick precious stones after the manner of the t Bertius Geograph. Peruvians, were vain folly, if not madness. I have done with our task, I come now to yours. Although it properly appertains to our skilful Bezaleels and Aholiabs' to make borders and chains for the Spouse, yet you are to contribute at least to the making of them: it is your duty to bring into her wardrobe jewels of gold, and jewels of silver, and jewels of raiment. It is not enough to love God with your strength, you must honour him also with your substance. It is not only required that you communicate with your Pastors in the Word and Sacraments, but also that you communicate to him that teacheth u Gal. 6.6. in all good things: you have not well acquitted you of your devotion when you have given Christ your ears, you must farther give earrings to his Spouse: it will not excuse you to write Christ his words in the palms of your hands, if you make not bracelets for her arms: you have not done all when you have bowed your neck to his yoke, you must farther deck her neck with chains: there is something more required of you than to put on the Lord Jesus, you must clothe his Queen in a vesture of gold. Where can you better bestow your wealth than upon the Church which receiveth of you glass, but returneth you pearl; receiveth from you carnal things, returneth to you spiritual; receiveth from you common bread, returneth to you sacramental; receiveth from you covers of shame, returneth to you robes of glory: in a word, receiveth from you earthly trash, returneth to you heavenly treasure? When God commanded the people to bring x Exod. 35.5. offerings to the Lord, they brought them in so freely, that there needed a Proclamation to restrain their bounty. And Livy reporteth of the Romans, that when the Tribunes complained that they wanted gold in the treasury to offer to Apollo, the Matrons of Rome plucked off their bracelets, chains and rings, and gave them unto the Priests to supply that defect. And who knoweth not that our Forefathers in the days of ignorance placed all Religion in a manner in building religious Houses, and setting them forth most gorgeously? O let not the Jews exceed us Christians, let not Heresy, Idolatry and Superstition outstrip true Religion in sacred bounty. If their devotion needed bridles, let not ours need spurs: If they built Temples upon the ruins of private families, let not us build private houses upon the ruin of Temples: If they turned the Instruments of luxury into ornaments of piety, let not us turn ornaments of piety into instruments of luxury. As nothing is better given than to God, so nothing is worse taken than from his Church. Will God, think you, every them, who spoil him? will he build their houses, who pull down his? will he increase their store, who rob his wardrobe? will he cloth them with his long white robe, who strip his Spouse of her attire and comely ornaments? Nay rather, as Aeneas, though before he had purposed with himself to spare the life of Turnus, yet when he espied Pallas girdle about him, Et y Virg. Aenid. notis fulserunt cingula bullis. he changed his mind, and turned the point of his sword to his heart, saying, Tun' hinc spoliis indute meorum eripiêre mihi? so our blessed Redeemer, when he seethe his Priests garments upon sacrilegious persons, and the chains and borders of his dearest Spouse upon their minions necks, will say, Tun' hinc spoliis indute meorum eripiêre mihi? shalt thou escape judgement, who hast robbed me thy Judge? shall I spare thee, whom I find with mine own goods about thee? shalt thou get out of my hands, who quaffest like Belshazzar in the bowls of my Sanctuary, and bravest it in my Spouse attire? Now, as the special operations of the soul reflect upon themselves; and, as definition defines, and division divides, and order digesteth, so also repetition may and aught to repeat itself. For the close of all than I will recapitulate my recapitulation, and rehearse myself, as I have done the four Preachers. Of this parcel of Scripture, Faciemus, etc. I have made a threefold explication, and likewise a threefold application; the first explication was of the rich attire of Solomon's Queen; the second of the glorious types of the Jewish Church under the Law; the third of the rich endowments, large borders, and flourishing estate of the Church under the Gospel. My application was first to the Clergy; secondly, to the Laity; thirdly, to this present exercise. The friends that here promise to adorn the Spouse with rich borders, I compared to the four Preachers, their Sermons to the four borders, both in respect of the matter and the form: their matter was Scripture doctrine, like pure gold; their form exquisite art beautifying their Scripture doctrine with variety of humane learning, and sentences of the ancient Fathers, like spangles or studs of silver. In the borders of Solomon's Queen, there was the representation of a Dove, whence they are called Torim, which z Brightman in Cant. some translate Turtures aureas; and their preaching was not in the enticing words of man's wisdom, but in the evidence of the spirit, which descended in the likeness of a Dove. The borders were joined together, and in their Sermons there was good coherence: for whereas there are two parts of Divinity, 1. The first de Dei beneficiis erga homines. 2. The second de officiis hominis erga Deum. The former were handled in the two former Sermons, and the later in the two later. The benefits of God are either 1. Spiritual, as Redemption, of which the first discoursed. 2. Or Temporal, as the wealth of the world, of which the second. The duties of man to God are either 1. Proper to certain men in regard of their special place or calling, as Magistrates or Ministers, of which the third. 2. Common to all Christians, as to offer sacrifices of righteousness to God, of which the fourth. The first, as a Herald, proclaimed hostility, Awake, O sword, etc. The second, as a Steward of a Court, gave the charge, Charge the rich, etc. The third, as a Judge, pronounced a dreadful sentence, In the day thou eatest thou shalt dye the death. The fourth, as a Prophet, gave holy counsel and heavenly advice, Offer, etc. That we may be free from, and out of the danger of the blow of the first, and the charge of the second, and sentence of the third, we must follow the advice of the fourth. All four may be likened to four builders, The first fitted and laid the corner stone. The second built a house, whose foundation was laid in humility, Charge the rich that they be not high minded: The walls raised up in hope, to lay hold on eternal life: The roof was covered with charity, that they be rich in good works. The third beautified it with a garden of pleasure, and he fenced it with the Discipline of the Church, as it were with a strong wall. The fourth built an Altar to offer sacrifice. The first made according to the last Translation borders of gold: his special grace was in the order and composition. The second, according to Junius his version, Lineas aureas, golden lines: his grace was in frequent sentences and golden lines. The third, according to the Seventies' interpretation, made Similitudines aureas, golden similitudes, comparing our Church to Paradise. The fourth (as Brightman rendereth the words) made turtures' aureas, golden turtles, gilding over, if I may so speak, our spiritual offerings with a ric● discourse of his own. Pliny * Lib. 37. nat. hist c. 2 In Opal est Carbunculi tenui●r ignis Ame●hysti fulgens purpura & Smaragdi virens m●re, etc. writeth of the Opal stone, that it represented the colours of diverse precious stones; by name the Ruby or Carbuncle, the Amethyst, the Emerald, and the Margarite or Pearl. In like manner I have represented unto you in this Rehearsal the beautiful colours of diverse precious stones: in the first the colour of the Ruby; for he discoursed of the bloody passion of Christ. In the second the purple colour of the Amethyst; for he treated of riches and purple robes, and the equipage of honour. In the third the green colour of the Emerald; for he described the green and flourishing garden of Eden. In the fourth, the clear or white colour of the Crystal or Pearl; for he illustrated unto us the sacrifices of righteousness, which are called white, in opposition to the red and bloody sacrifices of the Law. The Opal representeth the colours of the precious stones, incredibili mysturâ lucentes, shining by an incredible misture: a glimpse whereof you may have in this brief concatenation of them all. God hath given us his Son the man, that is, his fellow, to be sacrificed for us, as the first taught; and with him hath given us all things richly to enjoy, as the second showed: not only all things for necessity and profit, but even for lawful delight and contentment, placing us as it were in Paradise, as the third declared. Let us therefore offer unto him the sacrifice of righteousness, as the fourth exhorted. Ye whom God hath enriched with store of learning, open your treasures, and say to the Spouse of Christ, out of these we will make thee borders of gold with studs of silver. Ye of God's people, whom he hath blessed with worldly wealth, open your treasures, and say to the Spouse of Christ, out of these we will make thee borders of gold with studs of silver: and then be ye assured, God will open the treasures of his bounty, and the three persons in Trinity will say, We will make you borders of gold with studs of silver; and not only borders for your breasts, and chains for your necks, but also earrings for your ears, and bracelets for your hands, and frontlets for your faces, and a crown for your heads: we will enrich you with invaluable jewels of grace here, and an incorruptible crown of glory hereafter. So be it heavenly Father, for the merits of thy Son, by the powerful operation of the Holy Spirit. To whom, etc. THE ANGEL OF THYATIRA INDICTED. A Sermon preached at the Cross, Anno 1614 THE XXXIII. SERMON. REVEL. 2.18, 19, 20. And to the Angel of the Church in Thyatira, writ, These things, saith the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brass: 19 I know thy works, and charity, and service, and faith, and thy patience, and thy works, and the last to be more than the first. 20. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a Prophetess, to teach and seduce my servants to commit fornication, and to eat things sacrificed unto Idols. Right Honourable, etc. Apoc. 1.12. IF the seven golden Candlesticks which Saint John saw, were illustrious types and glorious emblems of all succeeding Christian Churches, as many learned Commentatours upon this mysterious prophecy conceive, and the seven Letters written to the seven Churches of Asia immediately represented by them, as well appertain to us in the autumn, for whom, as to those primroses that appeared in the spring of Christian piety and religion, to whom they were directed: we may without scruple seize on this endorsed to the Angel of the Church of Thyatira, break open the seals, and peruse the contents thereof, which seem better to sort with the present state of our Church, than of any that at this day bears the name of Christian. Wherefore I make bold to unfold it, and altering a word only in the superscription, thus I read and expound it in your ears, and pray God to seal it up in your hearts. To the Angel that is Guardian, Sentinel, or chief Watchman of the Church of England, thus writeth the Son of God by eternal generation, who hath eyes like a flame of fire to enlighten the darkest corners of the heart, and discover the most hidden thoughts: and his feet like fine brass, most pure, that can tread upon none but holy ground. I know thy works to be many, and thy love to be entire, and thy service to be faithful, and thy faith to be sound, and thy patience to be invincible, and thy works, and the last to be more than the first. The fair and magnificent Colleges lately founded, and Churches sumptuously repaired, and Libraries rarely furnished, and Schools richly endowed, and Students in the Universities liberally maintained, and the poor in Hospitals charitably relieved, are standing testimonies and living evidences thereof: Notwithstanding I have a few things against thee, that thou sufferest the woman that sitteth upon seven hills, the mother of harlots, and abominations of the earth, Jezabel of Rome, which calleth herself a Prophetess, and Mistress of all Prophets and Prophetesses, by Priests and Jesuits to teach and deceive my servants, to make them commit spiritual fornication, and freely communicate with Idolaters; and I gave her space to repent, sixty years at least, that she might not complain that I began with violent & extreme courses, and lanced her wounds whilst they were green; but all this while she hath not repent of her Superstitions and abominable Idolatries: therefore I will lay it heavy upon her, I will send plague after plague, and heap sorrow upon sorrow, and add affliction to affliction; and if all will not serve, I will pour out the dregges of my red wine on her, and quench the fire of my wrath with her stained blood. I will kill her children with death, and all the Churches shall know that I am he that searcheth deep into the wounds of the heart and reines, and discover filthiness & corruption in the inward parts; and I will give unto every one according to his works; but unto you I say, and to the rest in great Britain, as many as have not this doctrine of the Romish Jezabel, and which have not known the depths of Satan her mysteries of iniquity, I will put upon you no other burden of Laws or Canons but that which you have already: Hold fast till I come to judgement. In this Letter observe we 1. The superscription mysterious, Ver. 18. 2. The contents various, presenting to our religious thoughts 1. A sweet insinuation, Ver. 19 2. A sharp reprehension, Ver. 20, 21. 3. A fearful commination, Ver. 22, 23. 4. A comfortable conclusion, Ver. 24. In the superscription we have an admirable description of the glorified body of our Redeemer, which shineth more brightly than a flame of fire, or the finest metal glowing in the furnace: Secondly, an eminent title attributed to the Bishop or Superintendent of the Church in Thyatira: The Angel. To the Angel in Thyatira, saith the Son of God, who hath eyes like a flame of fire, to a Bullengerus in hunc locum. Illuminat alios, alios igne sempiterno concremat. enlighten the godly, and burn up the ungodly: and feet like brass, to support his Church, and bruise the enemies thereof, I know thy works, proceeding from thy love, and thy love testified by thy service, and thy service approved by thy faith, and thy faith tried by thy patience; and that the silver springs of thy bounty have more overflowed at the last, than at the first. Thus fare the sweet insinuation, which afterwards falls into a sharp reprehension, like as the sweet river b Solinus c. 20. Hypanis Scythicorum amnium princeps haustu saluberrimus, dum in Exampeum fontem inferatur, qui amnem suo vitio vertit. Hypanis into the bitter fountain Exampeus. Notwithstanding I have an action against thee, that thou sufferest the filthy Strumpet Jezebel to corrupt the bodies and souls of my servants, by permitting corporal fornication to them, and committing spiritual with them, whose judgement sleepeth not, no not in her bed, but even there shall surprise her. For behold, I will cast her into a bed: where she hath cast herself in wantonness, I will cast her in great weakness, and will make her bed of pleasure a rack to torment her: Ubi peccavit punietur, where she swilled in her stolen waters that relished so sweet in her mouth, she shall take down her bitter potion; Ubi oblectamentum ibi tormentum. Of which plagues of Jezebel, when God shall open the vials mouth: at this time I purpose to gather some few observations from the two former branches of this Scripture; but to insist wholly upon the third: in the explication whereof, when I have proved by invincible arguments that Jezebel is not to be tolerated; in the application I will demonstrate that the Pseudo-catholike Roman Church, otherwise called the Whore of Babylon, is Jezebel, or worse, if worse may be: as God shall assist me with his Spirit, and endue me with power from above, for which I beseech you all to join with me in prayer. O most gracious God, etc. And to the Angel of the Church in Thyatira, writ, etc. The Naturalists observe, that the thickest and best honey is that which is squeezed last out of the comb: and usually the daintiest dish is served in at the last course; and Musicians reserve the sweetest strain for their close: and Rhetoricians take special care of their peroration. The last speech of a dying friend leaves a deep impression in our hearts; and art, imitating nature, holdeth out the last note of the dying sound in the organ or voice: which consideration should stir up our religious thoughts and affections to entertain with greatest alacrity and singular respect the admonitions and prophecies delivered in this book, as being the last words of our Lords last will and testament, d Sen. ep. 12. Gratissima sunt poma cùm fugiunt, deditos vino potatio extrema delectu, etc. and the last breath as it were of the Spirit of God. If that of the Poet be true, that the beams of the c Esse Phoebi dulcius solet lumen jamjam cadentis. Sun shine most pleasantly at his setting, how pleasant and dear aught the light of this Prophetical book be unto us, which is the last irradiation and glissoning of the Sun of righteousness? In it discern we may 1. Counsels, chapt. 2.3. 2. Predictions of the state of the Church. 1. Militant, from the 4th to the 21. 2. Triumphant, from the 21. to the end. The manner of delivery of both to Saint John, was by special revelation; which you will better conceive, if you be pleased to take notice of the means, whereby all knowledge divine and humane is conveyed into the soul. As all water ariseth either from Springs below, or falleth from the Clouds above; so all knowledge is either gathered from the creatures by natural reason, grounded upon experience, or immediately descendeth from the Father of lights, and is attained unto by supernatural illumination. Supernatural illumination is either 1. By ordinary inspiration, common to all the Penmen of the holy Ghost, who wrote the dictates of the Spirit, and were so assisted by him, that they could not set down any thing amiss. 2. By extraordinary revelation; which may be either 1. Of things past, whereof there remain no records, monuments, or memorials to furnish the writer of them: such was the story of Genesis before the Flood, whereof Moses could be no otherwise infallibly informed, than by Gods revealing them unto him. 2. Of things to come, which is properly termed prophecy; and this may be either 1. By instinct, when men or women foretell things to come, not knowing the certainty, or being fully persuaded of the things themselves. 2. Per raptum, or ravishing of Spirit, when they foretell such things, whereof they are infallibly assured, either 1. By voice, as Moses was. 2. By dream, as Daniel. 3. By vision, as Esay, Ezekiel, Zechary, and other Prophets. By instinct I am easily induced to believe, that many, especially before their death, may foretell many things that come to pass shortly after; and I deny not but some also may per raptum, as I am persuaded John Hus did before his martyrdom in those words, which are stamped in the coin of those days yet to be seen: Centum revolutis annis respondebitis Deo & mihi, after a hundred years you shall be called to an account for these things: about which time they were openly challenged for them by Martin Luther, and other zealous Reformers. Yet are we not to build our Christian faith upon any prophecies, save those only which holy men have set down in Scripture, as they were guided by the holy Ghost. Among which this is to be ranked, which Saint John received not from man or Angel, but from e Cap. 1. V 9, 10. Jesus Christ; not per instinctum, but per raptum, as himself testifieth: I John, which also am your brother and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the Isle of Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the spirit on the Lord's day, and heard behind me a great voice as of a Trumpet. Note we herein, that Saint John received this revelation in his exile or banishment, to teach us, that God's servants may be banished out of their native soil, and the Court of Princes, but not out of the Catholic Church, or the presence of God. Secondly, Saint John received this prophecy as he was in the spirit, to intimate unto us, that this book is of a spiritual interpretation. Thirdly, he received it on the Lord's day, to lesson us, that God most blesseth our meditations on this day; and that they must be at peace with him, and free from worldly cares and business, who expect revelations from him. For the title of the book of Apocalypse, or Revelation, it is taken either from the manner whereby it came to Saint John before mentioned, or from the matter herein contained, which is mystical, hidden, and for the most part of things future, very obscure before the event and issue manifest them, not from Saint John's manner of expressing them: for that for the most part is very intricate. For, as Plato sometimes spoke of an obscure example, Exemplum, O hospes, eget exemplo, You had need to illustrate your example by another example; so of all the books in Scripture the book of Revelation most needs a revelation and clear exposition: in which, as Saint Jerome hath observed, Quot verba, tot Sacramenta, there are near as many mysteries and figures, and enigmatical expressions, as words: for this is the book spoken of in this book, f Apoc. 5.1. sealed with seven seals, answerable to the seven letters enclosed in it, directed to the seven Churches of Asia, to Ephesus, Smyrna, Sardis, Pergamus, Philadelphia, Laodicea, and Thyatira, which names are as it were a small table and short draught of the lineaments of these Churches. As Irenaeus his peaceable temper, and Lactantius his milky vein, and Eusebius his piety, and Chrysostom's golden mouth; and contrariwise jacob's subtlety, and Edom's cruelty, and Nabals' folly, and Seneca his end, Se necans. and Protesilaus his destiny were written in their names: g Ovid. ep. Protesilae tibi nomen sic fata dedêre, victima quod Troiae prima futurus eras. so the special and most noted virtues and vices in these Churches may be read by the learned in the Greek tongue in their names. I dare not affirm, that the holy Ghost either imposed or made choice of these names, to intimate any such thing; especially, because these names were given to these Cities, before they gave their names to Christ. Neither do we read, that these names at the first were put upon these Towns by men endued with a Prophetical spirit; but by their Heathen Founders or Governors: yet is the correspondency between these names, and the condition of these Churches at the time when Saint John, as Christ his amanuensis, wrote these letters to them, very remarkable: and they may serve the learned as places in artificial memory, to fix the character of these Churches in them. 1. By the name Ephesus, so termed, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying remission or slacking, they may be put in mind of slacking or back-sliding, wherewith the Spirit upbraideth this Church, h Cap. 2. Ver. 4. Thou hast left thy first love: remember whence thou art fallen, and repent. 2. By the name Smyrna, signifying lacrymam myrrhae, the dropping or tears of myrrh, they may be put in mind of the i Ver. 10. cup of tears, which this Angel was to drink: Ye shall have great tribulation for ten days. 3. By the name Pergamus, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying beyond, or out of the bounds of marriage, they may be put in mind of the Nicolaitans abounding in this Church, who were great abusers of k Ver. 15. marriage: Thou hast them that hold the doctrine of the Nicolaitans, which thing I hate. 4. By the name Sardis, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying fleshly, they may be put in mind of many in this Church that were l Cap. 3. Ver. 4. fleshly given: for, as we read, This Angel had but a few names which had not defiled their garments. 5. By the name Philadelphia, signifying brotherly love, they may be put in mind of this virtue, whose proper work it is, to cover multitude of sins; which because it was eminent in many of this Church, the Spirit covereth all her infirmities, and rebuketh her openly for nothing; but contrariwise commendeth her, and promiseth, because she m Ca 3. Ver. 10. had kept the word of his patience, to keep her from the hour of temptation. 6. By the name Laodicea, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying the righteousness or customs of the people, they may be put in mind of the condition of the common sort in this Church and elsewhere, who are well conceited of themselves, though (God knows) for little cause: they imagine that they are very forward in the way that leads to eternal life, that they are rich and increased with goods, and have need of nothing, when indeed (in their spiritual estate) they are wretched, and miserable, and blind, and naked: Wherefore the Spirit n Ver. 17. counselleth them to buy of him gold tried in the fire, that they may be rich; and white raiment, that they may be clothed, and that the shame of their nakedness do not appear: And, to anoint their eyes with o Ver. 18. eyesalve, that they may see. 7. Lastly, by the name Thyatira, so called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying to run mad after, and spend one's self, they may be put in mind of those in Thyatira, who ran whoring after Jezebel, and spent their estates upon her, and committed filthiness with her: Cap. 2. Ver. 20. which because the Angel winked at, the Spirit sharply reproveth him. And to the Angel of the Church in Thyatira, writ, I know thy works, etc. Notwithstanding I have a few things against thee, etc. These Verses resemble the branches of the p Apoc. 22.2. tree of life, which bore twelve manner of fruits. 1. The first I gather from them is the dignity of the Ministers of the Gospel, to whom the Son of God writeth, styling them Angels. To the Angel of Ephesus, of Smyrna, etc. 2. The second, the difference of degrees in the Ministry: for the Son of God endorseth his letter not to the inferior Ministers, which were many in each of these Churches, but to the Angel, in the singular number, the Bishop or Superintendent of the place, to whom the government of the Church, and ordering Ecclesiastical affairs chief, if not only, appertained. 3. The third is the glorious majesty and divinity of our Saviour, who was before styled the Son of man, but is here called the Son of God, and described with eyes like a flame of fire, piercing through the thickest darkness; and with feet like fine brass, walking through the midst of all the Churches, and yet no way defiled, according to the words of the Prophet, the q Hos. 14.9. ways of the Lord are undefiled. 4. The fourth is mildness in just reproof: the physician of our souls, who hath cured all our wounds with the smart of his, prescribeth the weak Angel of Thyatira but one pill, and that a gentle one; yet see how he rowles it in sugar; I know thy works, and thy love, etc. Of many faults he mentioneth but a few, and of those few insisteth but upon one. 5. The fifth is the condition of good works, to which four things are required; faith, love, service, and patience: they must be done in faith, proceed from the love of God, with a desire to do him service thereby; and lastly, the performers of them must be constant in them, and resolve patiently to endure all crosses and oppositions from men or Satan, who seek to stay them in their godly proceed. 6. The sixth is growth in grace, or proficiency in godliness: those who were ever good are best at the last; I know thy works, that they are more as the last than at the first. 7. The seventh is the state and condition of the Church Militant, which at the best is like the Moon at the full, in which we may discern some black spots. The sweetest r Eras. Adag. Omnibus malis punicis putridum granum inest. Pomegranet hath some rotten grain, the fairest beauty hath a freckle or wrinkle, the most orient Ruby a cloud, and the most reformed Church in the Christian world hath some deformity in her: In s James 3.1. many things we offend all, and many in all: they are but a few against whom the Son of God hath but a few things. Notwithstanding I have a few things. 8. The eighth is the duty of a Magistrate, who like a good Gardener is to pluck up noisome weeds by the roots. It is not sufficient for him to do no evil; he must not suffer it: the Angel is not here blamed for any sin of commission or omission in himself, but for the bare permission of evil in others: I have somewhat against thee, because thou sufferest. 9 The ninth is a caution to look to the weaker sex: for often the Devil maketh of them strong instruments, to dispread the poison of heresy. t Hieron. ad Ctes. Simon Magus heresin condidit Helenae meretricis adjutus auxilio; Nicolaus Antiochenus omnium immunditiarum repertor, choros duxit foemineos, Martion Romam praemisit mulierem, quae decipiendos sibi animos praepararet. Simon Magus had his Helena, Martion his female forerunner, Apelles his Philumena, Montanus his Maximilla, Donatus his Lucillia, Elpidius his Agape, Priscillian his Galla, Arius the Prince his sister, Nicolaus Antiochenus his feminine troops and quires, and all Arch-heretickes some strumpets or other, to serve them for midwives when they were in travel with monstrous and misshapen heresies: Thou sufferest the woman Jezebel. Yet to do the sex right, I willingly acknowledge with Flacius Illyricus, that as the Devil hath used bad women in all times, as Brokers to utter his deceitful and dangerous wares; so God hath made choice of many good women, to be conduits of saving grace, and great instruments of his glory. Not to go out of this City of Thyatira for instance, we can produce a Lydia for a Jezebel; where the Devil now vented poison by the impure mouth of Jezebel, God poured out before the sweet ointment of the Gospel by the mouth of Lydia, whose u Acts 16.14. heart he opened, that she attended to those things which were spoken of Paul. 10. The tenth is an observation concerning the nature of Heresy, which fretteth like a canker; and if it be not looked to, corrupteth the sound members of Christ: Thou sufferest the woman Jezebel to seduce my servants. 11. The eleventh is a consideration of the odious filthiness of Idolatry, which the Scripture termeth the soul's naughtiness, and spiritual fornication: To commit fornication. 12. The last is a wholesome doctrine concerning the contagion of Idolatry, which not only infecteth our bodies and souls, but our meats and drinks also, and turneth the food of the body into the poison of the soul to such as familiarly converse and table with Idolaters, and feed upon the relics of Idols sacrifices: And to eat things offered unto Idols. And to the Angel of the Church in Thyatira. Glorious things are spoken of you, O ye Ministers of the Word and Sacraments: Ye are styled Ambassadors of the King of Heaven, Stewards of the household of faith, Interpreters of the Oracles of God, Dispenser's of the mysteries of salvation, Keepers of the Seals of grace: Ye are the Salt of the earth, the Light of the world, the Stars of the sky, nay, the Angels of Heaven: To the Angel. The Ministers of the Gospel resemble Angels in many things: 1. Angels are x Heb. 1.14. ministering spirits, and the Preachers of the Gospel are spiritual Ministers. 2. Angels, according to the derivation of their name in Greek, are y Matth. 11.10. Malac. 3.1. messengers of God, and the Ministers of the Gospel are z 1 John 1.5. messengers of Christ. 3. The dwelling of Angels is in Heaven, and there is or aught to be the a Phil. 3.20. Our conversation is in heaven. conversation of the Ministers of the Gospel. 4. The life of Angels is a continual b Matth. 18.10 beholding the face of God; and what is the life of a good Minister, but a continual contemplation of the divine nature, attributes and works? 5. The Angels gather c Mat. 24.31. the Elect from the four winds, and the Ministers of the Gospel gather the Church from all corners of the earth. 6. The Angels d Apoc. 16.1. pour out the vials of the wrath of God upon the earth, and the Ministers are appointed to denounce God's judgements and plagues to the wicked world. 7. The Angels e 1 Cor. 15 52. sound Trumpets at the last resurrection, and the Ministers of the Gospel at the first. 8. When Christ was in an agony, f Luke 22.43. there appeared an Angel strengthening him; and when God's children are in greatest extremity, God sendeth the Ministers of the Gospel to g Job 33.23. If there be a messenger with him, an interpreter, one among a thousand, to show to man his uprightness, etc. comfort them. 9 The Angels carry the souls of them that die in the Lord into Abraham's bosom (Luke 16.22.) and the Ministers of the Gospel give them their pass, and furnish them with their last viaticum. Now, if it be demanded why God so highly advanceth the dignity of the Ministry; I answer, to advance his glory: He lifteth up the silver Trumpets of Zion on high, that the sound of his praise may be heard the further. As the visible Sun casteth a more radiant and bright beam upon Pearl and Glass, which reflecteth them again, than upon gross and obscure bodies that dead the rays thereof; even so the Sun of righteousness casteth the fairest lustre upon that calling, which most of all illustrateth his glory. To other vocations God calleth us, but this calleth us unto God: all other lawful callings are of God, but of this God himself was: and if it be a great honour to the noblest orders of Knighthood on earth, to have Kings and Princes installed into them; how can we think too worthily of that sacred order, into which the Son of God was solemnly invested by his h Psal. 110.4. Father? I speak nothing to impeach the dignity of any lawful profession; make much of the Physicians of your body, yet not more than of the Physicians of your soul: yield honour and due respect to those that are skilful in the civil and municipal Laws; yet undervalue them not, who expound unto you the Laws of God. At least take not pride in disgracing them, who are Gods instruments to convey grace into your souls: grieve not them with your accursed speeches, who daily bless you: load them not with slanders and calumnies, who by their absolution and ghostly comfort ease you of the heavy burden of your sins: go not about to thrust them out of their temporal estate, who labour by their Ministry to procure you an eternal. It is not desire of popular applause, or a sinister respect to our own profit, but the zeal of God's glory, which extorteth from us these and the like complaints against you. For if Religion might be advanced by our fall, and the Gospel gain by our losses, and God get glory by our disesteem, we should desire nothing rather than to be accounted the offscouring of all things on the earth, that so we might shine hereafter like precious stones in the foundation of the celestial Jerusalem. But if the Preachers and the Gospel, the Word and Sacraments, and the Ministers thereof: Religion and Priests, the Church and Churchmen are so near allies, that the dis-reputation of the one, is a great prejudice to the other, and the disgrace of the one, the despising of the other; if the truth we profess, if our Religion, if the Gospel, if Christ, if God suffer in the disgraces that are put upon our calling, and the manifold wrongs that are done to it, we must adjure you for your own good, and deeply charge you in God's cause, that as you look to receive any good from him, so you take nothing sacrilegiously from the Church; as you hope to be saved by the Ministry, preserve the dignity and estimation thereof; be not cursed Cham's in discovering the nakedness of your ghostly fathers. Alexander thought that he could not lay too much cost upon the desk, in which Homer's Poems lay; and we daily see how those who take delight in music, beautify and adorn the instrument they play upon with varnish, purfle, gilt painting, and rich lace: in like manner, if you were so affected as you should be at the hearing of the Word, if you were ravished with the sweet strains of the songs of Zion, ye would make better reckoning of the Instruments and Organs of the holy Spirit, by which God maketh melody in your hearts: ye would not stain with impure breath the silver trumpets of Zion, blown not with wind, but with the breath of God himself: ye would not trample under foot those Canes that yield you such store of Sugar, or rather of Manna. Ye will be apt enough, upon these and the like texts, to teach us our duty, that we ought, as Messengers of God, to deliver his message faithfully, and as near as we can in his own words; as Angels to give ourselves to divine contemplation, and endeavour to frame our lives to a heavenly conversation. Let it not then be offensive to you to hear your duty, which is as plain to be read as ours, in the style here attributed to the Pastor of Laodicea, the Angel. It is that you entertain your diligent and faithful Pastors, as the i Gal. 4.14. Ye received me as an Angel of God, even as Christ Jesus. Galathians did St. Paul, and as Monica did St. Ambrose, tanquam Angelos Dei, as the Angels of God; receive them as Abraham and Lot did the Angels sent from God unto them, defend them according to your power from wrong, and make them partakers of the best things wherewith God hath blessed you. Angelo, to the Angel, in the singular number, chief Pastor or Bishop of the Church. All Ministers, as I shown you before, may challenge the title of Angels; but especially Bishops, who watch over other Ministers, as Angels over men; who are to order the affairs of the Church, and govern the Clergy, as the Peripatetics teach, that Angels direct and govern the motions of the celestial spheres: therefore Epiphanius, and St. Austin, and most of the later Interpreters also, paraphrase Angelo by Episcopo illic constituto: and verily the manner of the superscription, and the contents of the letter, and the form of government settled in all Churches at this time, make for this interpretation. For supposing more Ministers in London of equal rank and dignity as there are, who would endorse a letter on this manner, To the Pastor of London, unless he meant the Bishop or chief Pastor? Now it is evident out of the twentieth chapter of the Acts, ver. 17. and all ancient stories, that there were diverse Ministers or Presbyters in each of these seven Churches: He therefore, to whom the letter was addressed in particular, to the Angel, could be no other than the Bishop or Superintendent of the place; who is here blamed for suffering Jezebel to teach: which showeth that he had Episcopal power and authority to silence and suspend her, or any other erroneous Teacher within his Diocese. What should I add out of k Lib. 3. c. 3. Irenaeus; Polycarpus ab Apostolis in ea quae est Smyrnae Ecclesiâ constitutus est Episcopus, quem nos vidimus in primâ aetate nostrâ; that the Angel of Smyrna was Bishop Polycarpus, ordained by the Apostles themselves, whom he himself saw in his younger years: Or out of l In ep. ad Tit. l. 1. Toto orbe decretum est, ut unus Presbyterelectus superponeretur caeteris, ad quem omnis Ecclesiae cura pertineret. Jerome, that to prevent schisms among Presbyters and Priests, Episcopal government was established through the whole world? And let this suffice to be spoken of the office of this Angel: we will now consider of his charge, or that wherewith the Holy Ghost here burdeneth him, the toleration of heresy and idolatry. I have a few things against thee, That thou sufferest. m Variam & miscellaneam Religionem induxerunt sceptro tuendo, ne unquam conspirare interse omnes possint. Diodorus Siculus reporteth that the ancient Kings of Egypt made a kind of medley of religion to serve their turn, that the people might thereby be distracted, and so disabled from attempting any thing against the State. And we read likewise in n Ecclesiast. hist. l. 4. c. 27. Socrates, of Themistius, that he laboured to persuade Valens the Emperor, that God was well pleased with variety of sects, dumb it a pluribus modis colitur, because by this toleration of diverse religions God is worshipped after diverse manners. And Father Parsons, with whom o Lib. 3. de rep. c. 7. Bodine the great Statesman of France, and Cardinal p In Apolog. Allen, and William q In his answer to the reformed Catholic. Bishop, Seminarie Priest, join hearts and pens, spending the strength of their wit, and flower of their learning in this argument of toleration; taking upon them to prove, first, in Thesi, that Religions, differing in substantial points, and fundamental grounds, are comportable in the same Kingdom: and in Hypothesi, that it is not only lawful and expedient, but also honourable for the King of Great Britain to permit the public profession and practice of the Romish Religion within his Kingdoms. For the proof of their Thesis they allege but one text of Scripture, and that miserably wrested: r Mat. 13.30. Sinite utraque crescere in messem, let both grow until the harvest. The great want of Scriptures they strive in some sort to supply by conjectures of reason, and examples of foreign States: but the fairest gloss they set upon their foul assertion, is from such plausible sentences of the ancient Fathers as these: s Lactan l. 5. divin. institut. c. 14. & 20. Quis tam insolens, tam elatus est, qui me vetet oculos in coelum tollere? quis imponat mihi necessitatem vel colendi quod nolim, vel non colendi quod velim? Nihil est tam voluntarium quam Religio, in quâ si animus sacrificantis est aversus, jam sublata est, jam nulla est. Who is so proud as to forbid me to lift up my eyes to heaven? Who will impose a necessity upon me, either to worship that which I will not, or not to worship what I will? Nothing so much dependeth on the will as Religion, which is not Religion but Hypocrisy if the mind be averse from it. t Tertul. ad Scapulam c. 2. Nec religionis est religionem cogere. It is against Religion to enforce Religion, and constrain men to dissemble with God. Verily the chiefest point of Religion consisteth in the inward sacrifice of the heart, and devotion of the will: and how is it possible to devote our u Bernard. in Cant. Fides suadenda, non imponend●. will against our will? This reason against forcing Religion seemed so forcible to Theodoricus, that he forbade all Inquisitions and Tortures in case of Religion. For other things (saith he) we may, Religion we cannot command. Neither was he singular in this his opinion: for upon the like grounds to his, Theodosius and Leo, Catholic Emperors, permitted Churches to the Arrian Heretics; as likewise Constantius and Valentinian, Arrian Heretics, granted Oratories to Catholic Bishops. The Emperors of Germany tolerate Lutherans and Zwinglians, the French King Hugonots, the Grand-Seignior Christians, the Pope Jew's in Rome; whereunto Bodin addeth the example of the ancient x Aug. l. 18. de Civit. Dei. Roma, cum omnibus penè gentibus dominaretur, omnium penè gentium survivit erroribus. Romans, who permitted the free use of their Religion to all the Nations they conquered: and of the Emperor Alexander Severus, who kept in his closet the pictures of Abraham, Orpheus, Hercules and Christ, and privily worshipped them all. These are the fairest pretences, and plausiblest arguments for toleration. How few in number? how light in weight? how easy and short in the answer? First, for their text of Scripture (let both grow to the harvest) which Doctor Bishop setteth in the forefront of his discourse. Can any man of learning and judgement once dream, that our Lord's meaning was thereby to inhibit all proceed against Heretics and wicked livers? to enjoin all Magistrates to suffer virtue and vice, truth and heresy to grow together in the Church till the harvest, that is, the end of the world? Can Doctor Bishop or any other Papist persuade himself that our Saviour commandeth that to be done, for which he here blameth the Angel of y Mat. 13.30. Thyatira, and before the Angel of z Ver. 14. Pergamus? Do not all Papists defend the Inquisition in Spain and Italy, and the Pope their Master his proceed against Protestants, under the name of Heretics? Certainly if Christ in this parable absolutely commands a toleration of Heretics and Schismatics, under the name of tares, the Popish Inquisition is a transgression of Christ's command, by their own inference from it: which if any Papist maintain, he will not be long out of the Inquisition: if he trust not to his heels he shall feel the gag soon in his mouth, and assay the a See the book of the Spanish Inquisition, and in it the form of this bridle. man-bridle. As for the meaning of the place of Scripture, it is clear in itself, and hath been long ago by the Ancients declared to be this, that God suffereth hypocrites and dissemblers to mingle themselves with godly Professors in the visible Church, whom because we cannot sufficiently discern and distinguish, who know not the hearts of men, he forbiddeth us to attempt an universal and utter extirpation of them, in this respect only, ne simul eradicemus triticum, lest together with cockle and darnel, or in stead thereof, we pluck up good wheat. What maketh this for the toleration of open Idolatours, and known Heretics, or scandalous livers, who if they be not weeded out by execution of penal Statutes or Ecclesiastical censures, will hinder the growth of all virtue and Religion? Wherefore the case being so clear, that this text of Scripture is shamefully wrested by the Adversary, I leave the Patrons of toleration to be disciplined by the Jesuit b Mald. in hunc loc. Abutuntur hoc loco ut probent aut non puniendos aut non occidendos haereticos. Maldonat, who in his Comment upon this text, strikes them smartly with his feruler that abuse this place (as he saith) to prove that Heretics are not at all to be punished, or not to be punished with death. I come to the ancient Fathers, who indeed justly tax the heathen for folly and cruelty, in forcing their idolatrous worship upon Christians by the sword, which they were never able, nor so much as once offered to maintain by argument. Against all such, who terrify and teach not, as St. Austin speaketh, or begin with fire and faggot, or have no sharper weapons to defend the truth of their Religion than the edge of the axe, or point of the sword, Lactantius and Tertullians' exceptions are just, and their admonitions seasonable. c Lact. divin. instit. l. 5. c. 20. Verbis potiùs quàm verberibus res agenda est ut sit voluntas: distringant aciem ingeniorum suorum; si ratio eorum vera est, afferatur, parati sumus au dire; doceant, tacentibus certè nihil credimus, sicut nec sae vientibus quidem cedimus. Let the heathen draw the sword of their wits, and try it at the point of argument. They dislike not, after gentle remedies have proved uneffectuall, to use severity against obstinate Heretics. For though Saint Bernard saith truly, Fides suadenda, non imponenda; faith is to be persuaded, not to be imposed upon a man: yet Tertullian affirmeth as truly in another case, Contumacy is to be dealt roughly withal, durities vincenda est, non suadenda, obstinacy is to be compelled, not persuaded. Yea, but faith is the gift of God, and cannot be forced upon a man against his will. Neither can any moral virtue: and yet Drunkards, and Incontinent persons, and Thiefs, and Murderers, are justly punished. And why not as well Miscreants, Idolatours, and Heretics? Faith indeed is the gift of God, yet he neither giveth it, nor preserveth it in us without means, whereof one of the chief is the strict execution of Ecclesiastical discipline, and Imperial laws, whereby all the Diocese of d Aug. ep. 48. Hippo cum tota esset in parte Donati, ad unitatem catholicam timore legum imperialium conversa est. Hippo was reclaimed from the heresy of the Donatists: Religion e Lactan. loc. sup cit. Non est opus vi & injuria, quia Religio cogi non potest. cannot be enforced. It is a true proposition, if it be rightly understood, but no way maketh for toleration of error, or against wholesome laws, for the preservation of the purity of Religion. For the acts of Religion are of two sorts: 1 Inward, as belief and affiance in God, hope and charity. 2 Outward, as to go to Church to hear Sermons, to be present at the administering of the Sacraments, to make open profession of our faith by word of mouth, or writing: to these men may be compelled by penal Statutes. Health cannot be forced upon a sick man, yet his mouth may be violently opened with a spoon, and that cordial water poured down his throat, which may be a good means under God to recover his health. To this purpose Saint Austin speaketh * Epist. 48. Utrisque molestus est, utrosque tamen amat. appositely: He that by a smart blow rouseth a man in a Lethargy, or by main force binds a mad man, is troublesome to both, yet doth a good office to both. Yea, but is it not cruelty to trouble men or women for their conscience? to compel people by violent means, to communicate with that service which in their heart they abhor? supposing it to be the true worship of God to which the State compelleth (though they that are forced to it deem otherwise) to enforce them in this case to it, is no persecution at all, but execution rather of God's Law: or, if they will needs have it termed a persecution, I distinguish with Saint f Aug ep. 50. Est persecutio justa quam facit impiis Ecclesia, & est persecutio injusta quam faciunt impii Eccl●siae: & ep. 48. ●lanè semper & mali persecuti sunt bonos, & boni malos; illi nocendo per injustitiam, high consulendo per disciplinam, illi immaniter, isti temperanter, illi persequuntur sanitatem, high putredinem. Austin of a double persecution. 1. A just, which the Church of God raiseth against the wicked for their impieties. 2. Unjust, which the wicked, when they are in place, raise against the godly for the truth's sake. The former proceeds from love and zeal, and intends instruction; the later from malice and cruelty, and intends destruction: the one wounds by injustice, the other heals by discipline; that lets out the corrupt, this spills the life blood. Now for the examples of toleration of diverse Religions, they are either in such places where there are diverse Regiments and Sovereignty's; as in Germany, where each Prince maintains that Religion which he is persuaded in his conscience to be the right: or of Princes which could do no other, as things than stood with them; as Theodosius, who for a while bare with the Arrians, but as soon as he had strength enough against them, prohibited them all meetings, deprived them of the benefit of making Wills, and forbade all disputing about the equality of the persons in the Trinity, as we may read in Sozomen and Theodoret: or they are of Heretics, Turks and Infidels, and so no good precedents for Orthodox Christians. In brief, they are all either impertinent or inconsequent, and are over-borne with stronger reasons, and more uncontrollable authorities on the contrary; which before I martial in their order, I will set down certain distinctions and cautions for the clearer manifestation of the truth. 1. First, by diverse Religions, we understand Religions differing in main grounds and substantial points of faith, not in the outward form of discipline, much less in the habit or furniture of Rites and Ceremonies only. Diversities of Rites and Ceremonies have been always in the Catholic Church without breach of unity. The Spouse of Christ weareth a garment wrought about with diverse colours: And the Musicians will tell us, that some discords in a lesson, binding wise (as they speak) and falling into a concord, much grace the music. 2. Secondly, we wish that all Magistrates Ecclesiastical and Civil, would first make proof of gentler remedies, and seek rather to win men by persuasions, than draw them to Church by compulsion; Monendo potiùs quàm minando, & verbis magis quàm verberibus, to use rather commonitions than comminations, words than blows, discourses than legal courses, arguments than torments. 3. Thirdly, in making and executing penal Statutes against Heretics and Idolaters, all Christian Princes and States must wash their hands from blood, and free themselves from all aspersion of cruelty. For no fish will come into the net which they see all bloody: and they who are too quick in plucking at those that differ from them in Religion, root up those ofttimes for tares, which if they had been permitted longer to grow, might have proved good corn. 4. Fourthly, they must put a great difference between those that are infected with Heretical opinions, whereof some are ringleaders, some are followers, some are obstinate, others flexible, some are turbulent, others peaceable; on some they ought to have g Judas 22, 23. compassion, making a difference; and others save with fear, pulling them out of the fire. 5. Lastly, nothing must be done herein by the intemperate zeal of the heady multitude, or any private motion; but after mature advice and deliberation be appointed by lawful authority. To the particular instances brought from our neighbour Nations that are repugnant to this rule, we answer with Saint h Serm. 66. in Cant. Approbamus zelum, factum non laudamus. Bernard: We approve their zeal, yet we allow not of their proceed. These cautions observed, that religions differing in fundamental grounds are not to be tolerated in the same Kingdom, we prove 1. First, by the Law of i Deut. 22.10, 11. Moses, which forbiddeth ploughing with an Ox and an Ass together: or, to wear a garment of diverse sorts, as of woollen and linen together. The moral of which Law, according to the interpretation of the best Expositors, hath a reference to diversities in Religions, and making a kind of medley of diverse worships of God. 2. Secondly, by the grievous punishment of Idolaters appointed by God himself: k Deut. 13.6, 8, 9 If thy brother, or son of thy mother, or thine own son, or thy daughter, or the wife that lieth in thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, thine eye shall not pity him, neither shalt thou keep him secret, but thine hand shall be upon him, and then the hand of all the people to stone him to death: Solùm pietatis genus est hic esse crudelem, It is piety in this kind to show no pity. It is not in the power of Kings and Princes to reverse the decrees of Almighty God, or falsify his Oracles, who saith, No l Matth. 6.24. man can serve two masters. For what fellowship hath righteousness with unrighteousness? and what m 2 Cor. 6.14, 15, 16. communion hath light with darkness? or what concord hath Christ with Belial? and what agreement hath the Temple of God with Idols? 3. Thirdly, if these testimonies of everlasting truth persuade us not, that God, who is truth, must be worshipped in truth, and not with lies, and in a false manner; yet Christ his inditing the Angel of Thyatira for suffering Jezebel, and the Angel of Pergamus for not silencing false Teachers: I have a few things against thee (saith the Spirit) that thou hast there them that maintain the doctrine of Baalam. The Spirit chargeth not the Angel with allowing or countenancing, but tolerating only false doctrine: Therefore the toleration of Heresy and Idolatry is a sin which God will not tolerate in a Magistrate; which I further thus demonstrate: 4. Fourthly, God will not hold any Prince or State guiltless, which permitteth a pollution of his name; but the worship of a false god, or the false worship of the true God, is a pollution of his name, as himself declareth: n Ezek. 20.39. Pollute my name no more with your gifts and your Idols. God is a jealous God, and will endure no corrival; if we divide our heart between him and any other, he will cut us off from the land of the living, as he threatneth: I o Zeph. 1.5. will cut off the remnant of Baal, and them that worship the host of Heaven upon the house tops, and them that worship and swear by the Lord, and by Malcham. 5. Fifthly, what shall I add hereunto save this, that the bare permission of Idolatry was such a blur to Solomon, and most of the succeeding Kings of Juda, that it obscured the lustre, and marred the gloss of all their other Princely endowments? For after the description of their virtues, this blot is cast upon their reputation; But the high p 1 Kin. 15.14. places were not taken away. But thrice happy q 2 Kin. 18.4. Hezekiah, who by demolishing the brazen Serpent which Moses had made (because the children of Israel burned incense to it) erected to himself an everlasting monument of praise. And yet more happy r 2 Kin. 23.25. Josiah, after whom the Holy Ghost sendeth this testimony: Like unto him there was no King before him, that turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the Law of Moses, neither after him arose there any like unto him. Why? what eminent virtues had Josiah above others? what noble acts did he, which the Spirit values at so high a rate? no other than those which we find recounted in the books of Kings and Chronicles: He broke down the Altars of Baalim, and cut down the Images that were on high upon them, he broke also the groves and the carved Images, and the molten s 2 Chron. 34.4, 5. Images, and stamped them to powder, and strewed it upon the graves of them that sacrificed to them; and he burned the bones of the Priests upon the Altar. He defiled Topheth, which is in the valley of the children of Hinnom, that no man might make t 2 Kin. 23.10, 11, 12, 13. his son or his daughter pass through the fire to Moloch: and he took away the horses that the Kings of Judah had given to the Sun, and the Altars that were on the top of the upper chambers of Ahaz, & the Altars which Manasseh had made in the two Courts of the house of the Lord, and the high places that were before Jerusalem, which Solomon had builded, and so he took away all the abominations out of all the countries that pertained to the children of Israel, and u 2 Chro. 34.33. compelled all that were found in Israel to serve the Lord their God. 6. Sixthly, farther to teach Magistrates, that they ought sometimes to use violent and compulsive means, to bring men to the true service of God; our Saviour delivereth a Parable of a certain x Luke 14.16. man that made a great Supper, and when the guests that were bid came not in, the Master said to his servants, Ver. 23. Go to the high ways and hedges, to compel them to come in, that my house may be filled. On which ground St. y In hunc. loc. Non quia cogantur reprehendant, sed quò cogantur attendant. Austin thus descanteth, What are the hedges here meant, but schisms and heresies, that make partitions and separations in the house of God? from which when the sheep of Christ are pulled, let them not find fault because they are haled, but look whither they are haled, into Christ's sheepfold. A prudent advice, and seriously to be thought upon by all that murmur and repine at the Church and States proceed against obstinate Recusants, be they Papists or Brownists: they could not mislike that they are compelled, if they entered into a serious consideration whither they are compelled to go, to wit, to a marriage Supper, to partake of the Manna of the Word and Sacraments. O happy violence, that pulls men out of hell fire, happy bonds that tie us to Christ's body, happy fetters that hold our feet in the way of peace, happy scourges and whips that drive us into heaven, happy outward compulsion that works inward compunction! 7 Seventhly, to these constraining arguments for compulsories against refractory persons, we may add infinite examples of zealous Princes, to counterpoise all the precedents brought before for connivency at schism or heresy. I spoke but even now of Josiah and Hezekiah, after whom may be ranked z 2 Chr. 15.16. And all the people swore unto the Lord with a loud voice, with shouting, trumpets, and cornets, that whosoever would not seek the Lord God of Israel should be slain. Asa, who deposed Maacath his mother from her Regency, because she had made an Idol in a grove, which he broke down, and stamped to powder. And Nabuchadnezzar made a Decree, That every people, nation and language, which spoke any blasphemy against the God of Shadrach, Misach, and Abednego, should be drawn in pieces, and their houses made a jakes, Dan. 3.29. And that I may join Ecclesiastical stories with the inspired, I will relate some constitutions of the best Emperors which swayed the Roman Sceptre. a Euseb. in vit. Constant. Constantine the Great appointed that all the Temples of Heretics should be pulled down, and that it should not be lawful for them to assemble together in public or private. And that Theodosius and later Emperors were as quick against them, it appears by the Code of Justinian; b Lib. 1. tit. 5. Omnes vetitae legibus divinis, & imperialibus constitutionibus haereses perpetuò conticescant Let all heresies, forbidden by the law of God and Imperial sanctions, keep silence for ever. And again, c Tit. cunc. Cuncti haeretici procul dubiò noverint omnia sibi loca adimenda esse. Let all Heretics understand, that all places of meeting, as well Churches as private houses, are to be taken away from them: let them be debarred from all service day and night, the Lord Deputy to be fined a hundreth pound if he permit any such thing. Will you hear yet sharper laws? Peruse the chapter of Manicheos. d Manicheos meritissimâ severitate persequimur, ac primum volumus publicum esse crimen, quia quod in religionem divinam committitur, in omnium fertur injuriam: & in eos severitatis nostrae aculei erigantur, qui eos domibus suis damnandá provisione defendunt. We prosecute the Manichees with most deserved severity; and first we determine that this heresy shall be held a public crime: because that which derogateth from the true worship of God, cannot but be many ways prejudicial to the State. These Manichees therefore we punish with confiscation of goods, we debar them from buying or selling, bequeathing goods or lands by will or otherwise, from recovering any legacies, or enjoying their father's inheritance: and let them all be liable to the same penalties who keep and foster such persons in their houses. 8 Eighthly, for the mitigation of which laws, when the Heretics expected that S. Austin should mediate with the Emperor, he falls thus foul upon them: Yes forsooth, what else? I shall gainsay the constitution of the Emperor, and interc●de that you lose not the things which you call yours, and you without fear spoil Christ of that which is his? A reasonable demand, is it not? that the Roman laws should permit you to make your last will and testament, whilst you with cavilling and sophistry go about to frustrate Gods last will and Testament? that in buying and selling your contracts may be good, and you the whilst share among you that which Christ bought when he was sold? that you be not banished from the place of your abode, when you, as much as in you lieth, drive Christ from the Kingdom purchased with his blood? Tertullian is as peremptory in this point: e Scorpiacum c. 2. Ad officium haereticos compelli, non illici dignum; du●●tia vincenda est non suadenda: & utique satis optimum prae●udicatur quod probabitur a Deo constitutum. We must deal roundly with Heretics, and overcome their obstinacy by more powerful Rhetoric than persuasive speeches. For that course must be thought the best which God himself hath taken. St. f Cypr. ep. 6. Cyprian pointeth to those texts of Scripture, wherein God alloweth of, yea, and expressly commandeth severe proceed against Heretics and Idolatours: with whom St. g Greg. come. in Cant. Gregory accords in his note upon those words, Catch the foxes that spoil the vines. Of the same mind are h Hier. in Cr●s. Leo. ep. 93. Hierome, Leo, and the Synod of Burdigala, who all approve of Maximus his proceed against the Heretic Priscillian; and Epiphanius and Cyrill, who, to strike a terror in the hearts of Heretics, relate the flaying of Manes, the father of the Manichees, by the King of Persia. To fill up the rank: i Lib. 3. cont. Parm. Optatus likeneth Macarius to Phineas and Elias, for making a quick dispatch with the Heretics of his time. Dioscorus Alexandrinus cries out in the Synod of Chalcedon, that Heresy is to be purged with fire, Haereticos flammâ dignos. Clemens Alexandrinus wisheth all happiness to the Scythian King, who hung a Citizen, and after commanded him to be shot through with arrows, for sacrificing to the mother of the gods, after the manner of the Grecians. k Ep. ad Ser. Procul dubio melius esset ut gladio coercerentur illius, qui sine causà gladium non gestat. Lastly, St. Bernard, after he had made mention of some private persons, who ran upon blasphemous Heretics, and tore them in pieces for rending the Church, interposeth his own judgement in this manner; They should have done better, to have delivered up those blasphemous Heretics into the hands of the Magistrate, who beareth not the sword of justice in vain. 9 Ninthly, if these pious resolutions of the ancient Fathers, and noble acts of religious Princes, serve not as matches to kindle the zeal of godly Magistrates against the enemies of our Religion, the heathen shall one day rise up against them; the ancient Romans, who had this law written among the rest, l Leg. 12. tab. Deos privatos nemo habeat. Let no man have a private Religion to himself: the Athenians, who banished Protagoras for that atheistical speech of his, de diis, Sintne, an non sint, nil habeo dicere; I can say nothing concerning the gods, whether there are any, or not; and put Socrates to death m Plato in apolog. Socr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. because he made question of the truth of that Religion which the State professed. In a word, all nations of the world shall condemn them, of whom n Seneca sent. Violatarum religionum apud diversas gentes diversa statuitur poena, apud omnes aliquo. Seneca writeth truly, that for the profaning, violating, or corrupting the worship of God there are diverse punishments appointed in diverse places, but in all Countries some or other. And not without cause: for if it be a scandal to a State to suffer thiefs & murderers to go unpunished, are Heretics to be set free, who rob men of that pearl of truth which the rich merchant man sold all that he had to buy? who are guilty of spiritual homicide? wherewith St. o Tract. 11. in Johan. Videtis qualia faciant, & qu●lia patiuntur; occidunt animas, affliguntur in corpore, sempiternas mortes faciunt, & temporales se perpeti conqueruntur. Austin directly chargeth them; You see what these miscreants do, and what they suffer; and have they, think you, any just cause to complain of the punishments that are inflicted on them? They kill the souls of men, and smart for it in their bodies: by their damnable doctrine they bring men to eternal death, and yet grudge that they suffer a temporal. Do not all wise men account Religion to be the foundation which beareth up the whole frame and fabric of State? And is it possible a building should stand upon two foundations? Religion is the soul which animateth the great body of the Commonwealth, and will it not prove a monster if it be informed with diverse souls? The Church and Commonwealth have but one centre; any new motion therefore in the one must needs make a commotion in the other. In which regard Maecenas advised Augustus to punish severely all Innovators in matter of Religion, p Non solum deorum causâ, sed quia nova quaedam numina high tales inducentes, multos impellunt ad rerum mutationem. not only out of a regard of piety, but also for reason of State. What mutinies, what heartburning, what jealousies, what bloody frays and massacres may there be feared, where Religion setteth an edge upon discontent? And all that die in these quarrels pretend to the Crown of Martyrdom. I forbear multiplicity of examples in this kind, our neighbour Countries have been for many years the stages whereon these tragedies for Religion have been acted, and God alone knows what the catastrophe will be. There was never so great mischief done at Rome by fire, as when it took the Temple of Vesta, and mingled itself with the sacred flame. q Ovi. fast. l. 6. Ardebant sancti sceleratis ignibus ignes, Et mista est flammae flamma prophana piae. Even so if the wildfire of contention mix itself with the sacred fire of zeal, and both burn within the bowels of the same Church, it is not a river of blood that is like to quench the direful flame. Therefore r Ep. 166. Julianus reddidit Basilicas haereticis quando templa Demonus, eo modo putans Christianum nomen posse petire de te●●●s, si unitati Ecclesiae, de qua lapsus fuerat, invideret, & sacrileg●s di●●●nsiones liberas esse p●rmitteret. Julian the Apostata, as S. Austin reports, having a desire to set all Christendom in a combustion, cast a fireball of contention among them, by proclaiming liberty to all Heretics and schismatics to set abroach their damnable doctrines, hoping thereby utterly to extinguish the name of Christians. But to come near to our Adversaries, and turn their own ordnance upon them: Did Queen Mary in her short reign exempt the servants of God of any age or sex from the merciless flames of the fire? Do not Bellarmine, Allan, Parsons, Pammelius, Maldonat, and generally all Jesuits, set their wits upon the rack, and stretch and torture them, to maintain the racks and tortures of Popish Inquisition? Of what hard metal then are their foreheads made, who dare supplicate for a toleration in a Protestant state, able to suppress them? Why should they not be contented with their own measure, though all the world knoweth the sweet benignity and clemency of our gracious Sovereign abates them more than the half? Here me thinks I hear the souls of the slain under the Altar cry. How long Lord, holy & just, dost not thou revenge the blood of thy servants spilt as water upon the ground by the Whore of Babylon, which to this day out-braveth thy Spouse, having died her garments scarlet red in the gore of thy Saints, and Martyrs of thy Son Jesus Christ? Righteous Lord, we have been made a spectacle of misery to Angels and men, we have been killed all the day long, and accounted as sheep for the slaughter; we have been spoiled of all our goods, banished our native soil; we have been hewn asunder, we have been slain with a sword, we have been whipped, scourged, cast into dungeons with serpents, burnt at a stake to ashes, some of us digged out of our graves, and martyred after our death: and she that hath thus cruelly butchered thy servants sits as Queen, arrayed in purple, and scarlet, and fine linen, and carouseth healths to the Kings and Princes of the earth in a cup of gold; and after she hath made them drunk with the wine of her abominations, she committeth spiritual filthiness with them in the face of the Sun. Cupio me patres conscripti clementem, non dissolutum videri (saith the wise Orator) I wish that mercy, to which all virtues (as Seneca observeth) willingly give the place and yield the garland, may be still the prime gem in our Sovereign's Crown. I plead for mercy, which must be our best plea at Christ's Tribunal: but I desire it to be well thought upon, whether it be mercy or not rather cruelty to spare those who spare not your sons and daughters, but daily entice them, and by their agents convey them over beyond the Sea, to sacrifice, not their bodies, but their souls, their faith, their religion to the Moloch of Rome. * Plin. nat. hist. l. 8 c. 22. Arcades scribunt ex gente Antei cuiusdam in stagnum quoddam regionis ejus duci, vestituque in qu●rcu suspenso … nare & abire in desertum, transfiguratique in lupos. Pliny writeth of certain people of the family of Anteus in Arcadia, who having put off their clothes, and swom over a deep standing pool, wander in the wilderness, run among Wolves, and are transformed into their shape, and after return back and do great mischief in their own country. I believe not that there is any such family in Arcadia; but I am sure we have a sort of men in England, who, putting off the habit of English men and Scholars, cross the narrow Seas, converse with Romish Wolves, and degenerate into their nature, and after they return back into their own country, make havoc of Christ's flock. Here I cannot but cry aloud with zealous Bullenger, t In Apoc. c. 2. Quae quaeso clementia est crudelissimis lupis blandiri, ut oves innocentes Christi sanguine redemptas impunè dil●nient? quae haec patientia sinere vineam Domini ab immanissimis monstris devastati? What clemency call you this, to suffer the Lords Vineyard to be spoiled and laid waste by cruel Monsters? What mercy to spare the Wolves, which spare not Christ's sheep redeemed with his precious blood? who plot treason against their natural Prince, scandalise the State, and stain with impure breath the gold and silver vessels of the Sanctuary, who turn religion into Statisme, or rather into Atheism. Let it be accounted mercy not to execute the rigour of penal Statutes upon silly seduced sheep; certainly it is cruelty to spare the Wolves which worry them. If any, pricked at the heart at the consideration of these things, say with the Jews in the Acts, y Acts 2.37. Quid faciemus? What shall we do? We have used all diligence to find out these Romish Wolves, and those that come within our reach we smite, at the rest we set our strongest Mastiffs, and fray them out of our coasts: I answer, If this were sincerely done of all hands, if some shepherds were not seen by the Wolves before they spy them, and thereby lost their voices, according to the Proverb, Lupi videre priores: I say if the shepherds and the dogs bestirred themselves as they should, yet the wise man in Livy will tell them, All will be to no great purpose till the woods and thickets be cut down, to which they fly, & there hide themselves: Nunquam defuturi sunt lupi donec sylvae exscindantur: you shall never be rid of these Romish wolves so long as in all quarters of this Kingdom they have so many places of shelter to lurk in, I had almost said Sanctuaries of defence. I am now come home to the point, I first thought upon when I was summoned to speak to this honourable assembly, This Sermon was preached during the Parliament, whereof many were present. consisting of so many noble and worthy members of the high Court of Parliament; and therefore here I will land my discourse, after I have given you but one memento out of the Psalmist, Remember the children of Edom in the day of Jerusalem, how they said, Down with it, down with it, even to the ground; or rather, Up with it, up with it to the trembling air. Blow up King, Queen, Prince, Parliament, Clergy, Laity, Nobility, Gentry, Commons, Laws, Statutes, Charters, Records, all in a cloud of fire, that there remain not so much as any cinders of them upon the earth, lest perhaps the Phoenix might revive out of her own ashes. But praised be the God of heaven, who discovered and defeated that plot of hell, our soul is escaped as a bird out of the snare, the snare is broken, and we are delivered. I will close up all with those sweet strains of the hundred forty ninth Psalm. O sing unto the Lord a new song, let his praise be heard in the great congregation: let Israel rejoice in him that made him, and let the children of Zion be joyful in their King: for the Lord hath pleasure in his people, and will make the meek glorious by deliverance: let the Saints be joyful with glory, let them rejoice in their beds: let the high Acts of the Lord be in their mouths, and a two-edged sword in their hands, to execute vengeance upon the Romish Jezebel, and rebuke her proselytes; to bind her Priests in chains, and her Chemarims with links of iron, that they may be avenged of them: as it is written, Such honour have all his Saints. To whom, etc. JEZEBEL SET OUT IN HER COLOURS. A Sermon preached in Saint Paul's Church, Novemb. 20. Anno 1614 THE XXXIV. SERMON. REVEL. 2.20. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a Prophetess, to teach and seduce my servants to commit fornication, and to eat things sacrificed unto Idols. Right Honourable, Right Worshipful, etc. IN this letter, indicted by the Spirit, and penned by St. John, I observed heretofore, 1 Superscription: and therein 1 The party from whom, with his eminent quality, the Son of God, etc. 2 The party to whom it was sent, with the title of his dignity, the Angel of Thyatira. 2 The contents: which are so manifold, and of such importance, that if I had the tongue of an Angel I could hardly deliver them all in particular. I have heretofore presented you with twelve sorts of fruits answerable to the fruits of the tree of life a Apoc. 22. described, all growing upon the two former branches of this Scripture, and this of my text; and yet I have not gathered the half. It resembleth that wonderful tree which Pliny saw at b Lib. 17. c. 16. nat. hist.. Arborem vidimus ●uxta Tiburtes Tulias omni genere pomorum onustam, alio ramo nucibus, alio baccis, aliunde vite, ficis, pyris, punicis, malorumque generibus. Tiburts', which bore all kind of delicious and wholesome fruits. Seneca his observation is true, that c Sen ep. 23. ad Lucil. Levium metallorum fructus in summo est, illa opulentissima sunt quorum in al●o latet vena assidoè plenius responsura fodienti. base metals are found near the top, but the richer lie deep in the earth, affording great store of precious oar. Such is the Mine I have discovered in this passage of Scripture: into which that you may search deeper, with more profit and less danger, I will bear before you a clear light, made of all the expositions of the best learned Scribes in the house of God, who, to enrich our faith, bring forth out of their treasuries new things and old. And to the Angel, that is, the Bishop or chief Pastor, as heretofore I proved at large unto you. In the Old Testament we read of the ministry of Angels; but here we find Angels of the ministry, to whom the Son of God himself kindly and familiarly writeth. Our usual form of summoning your attention is, Harken unto the word of God, as it is written; which here I must change, and say, Harken unto the word of God, as it writeth. For to the Angel of Thyatira the second Person, which is the Word of God, thus writeth. Writ. It is a great honour to receive a letter from a noble Personage: how much more from the Son of God? St. d E●. 40. Quid est aliud Scripture sacra n ●i quaedam epistola Omnipotentis Dei ad creaturam suam. Gregory excellently amplifieth upon this point in his epistle to Theodorus the Physician: If your excellency (saith he) were from the Court, and should receive a letter from the Emperor, you would never be quiet till you had opened it, you would never suffer your eyes to sleep, nor your eye lids to slumber, nor the temples of your head to take any rest, till you had read it over again and again. Behold, the Emperor of heaven, the Lord of men and Angels, hath sent you a letter for the good of your soul, and will you neglect to peruse it? Peruse it, my son study it, I pray thee, meditate upon it day and night. Where letters pass one from another, there is a kind of correspondency and society; and such honour have all God's Saints: they have fellowship with the Father and the Son. O let us not sleighten such a society, whereby we hold intelligence with heaven: let us with all reverence receive, and with all diligence peruse, and with all carefulness answer letters and messages sent from the Son of God, by returning sighs and prayers back to heaven, and making ourselves, in the Apostles phrase, commendatory letters, written, not with ink, but with the Spirit. Thus saith the Son of God. Not by spiritual regeneration, as all the children of promise are the sons of God, but by eternal generation: not by grace of adoption, but by nature. Who hath eyes like a flame of fire, and feet like fine brass. Eyes like a flame of fire, piercing through the thickest darkness; feet like brass, to support his Church, and stamp to powder whatsoever riseth up against it; like fine brass, pure and no way defiled by walking through the midst of the golden candlesticks. Wheresoever he walks he maketh it holy ground. Quicquid calcaverit hic rosa fiet. There are three sorts of members in holy Scripture attributed to our head Christ Jesus: 1 Natural. 2 Mystical. 3 Metaphorical. Natural he hath, as perfect man. Mystical, as head of the Church. Metaphorical, as God. By these members we may divide all the learned Commentatours expositions. They who follow the natural or literal construction of the words, apply this description to the members of Christ's glorified body in Heaven, which shine like flaming fire, or metal glowing in a furnace. But Lyra and Carthusian have an eye to Christ his mystical eyes, viz. Bishops and Pastors, who are the overseers of Christ his flock, resembling fire in the heat of their zeal and light of their knowledge, whereby they direct the feet of Christ, that is, in their understanding; his inferior members on earth likened to fine brass, to set forth the purity of their conversation; and described burning in a furnace, to express their fiery trial by martyrdom. Alcazar by the feet of fine brass understandeth the Preachers of the Word, whom Christ sendeth into all parts to carry the Gospel. Those feet which e Esay 52.7. & Rom. 10.15. How beautiful are the feet of them that preach the Gospel of peace? Esay calleth beautiful, Saint John here compareth to the finest brass; which f Beda in Apoc. Pedes sunt Christiani in fine seculi, qui similes erunt orichalcho, quod est aes per ignem & plura medicamina perductum ad auri colorem, sic illi per acerbissimas persecutiones exercebuntur, & perducentur ad plenam charitatis fulgorem. Beda and Haimo will have to be copper, rendering the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the most resplendent brass, such as was digged out of Mount Libanus, but Orichalchum, that is, copper: and thus they work it to their purpose. As brass the matter of copper, by the force of fire and strong waters and powders receiveth the tincture of gold; so (say they) the Christians that shall stand last upon the earth, termed in that respect Christ's feet, shall by many exercises of their patience and fiery trials of their faith, be purified and refined, and changed into precious metal, and become golden members of a golden head. I do not utterly reject this interpretation of the mystical eyes and feet of Christ, nor the former of the natural members of his glorified body, because they carry a fair show and goodly lustre with them: yet I more incline to the third opinion, which referreth them to the attributes of God. For (me thinks) I see in the fiery eyes the perfection of Christ his knowledge, to which nothing can be dark or obscure; as also his vigilant zeal over his Church, and the fierceness of his wrath against the enemies thereof. Bullenger conceiveth our Saviour to be portrayed by the Spirit with eyes like a flame of fire, because he enlighteneth the eyes of the godly: but Meyerus, because he suddenly consumeth the wicked; both the known properties of fire: for in flaming fire there is both clear light and intensive heat. The light is an emblem of his piercing sight, the heat of his burning wrath. Where the eye is lightsome, and the object exposed to it, the eye must needs apprehend it: but the Son of God's eyes are most lightsome, nay rather light itself, in which there is no darkness, and g Heb. 4 13. all things lie open and naked before him: yea, the h Apoc. 2.23. heart and the reines which he searcheth. In Courts of humane justice, thoughts and intentions and first motions to evil bear no actions, because they come not within the walk of man's justice; but it will not be so at Christ's Tribunal, where the secrets of all hearts shall be opened. Let no man then hope by power, or fraud, or bribes to smother the truth, or blear the eyes of the Judge of all flesh. For his eyes, like flames of fire, dispel all darkness, and carry a bright light before them. Let not the adulterer watch for the twilight, and when he hath met with his wanton Dalila, carry her into the inmost rooms, and lock door upon door, and then take his fill of love, saying, The shadow of the night, and the privacy of the room shall conceal me. For though none else be by, and all the lights be put out, yet he is seen, and the Son of God is by him with eyes like a flaming fire. Let not the Projector pretend the public good, when he intends nothing but to rob the rich, and cheat the poor. Let not the cunning Papist under colour of decent ornaments of the Church, bring in Images and Idols; under colour of commemoration of the deceased, bring in invocation of Saints departed; under colour of extolling charity, bring in the merit of works; under colour of an Ecclesiastical Hierarchy, endeavour by degrees to bring in Papal tyranny: for the Son of God with his eyes like flaming fire seethe the thin wire, and fine thread, by which he would draw in Popery. Now, as the knowledge of our Lord and Saviour shines, so his wrath sparkles in these eyes. When the heart is inflamed with rage, the eyes are red and h Hom. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Virg Georg. 3. Flammantia lumina torquens. & Aen. l. 7. De alecto flammea torquet lumina. fiery, whereof i Aristot. prob. sect. 31. Aristotle in his Problems yields this reason, Quia ad partem violatam ascendit calor, because the eyes are most offended at the presence of the object, which is hateful unto us; and therefore nature sends the beat thither, to arm that part with revenge. If Christ's eyes be like flaming fire, let the heart of all presumptuous sinners melt like wax before him. Let none gather too fare upon his titles of the Lamb of God, and Prince of peace, and Saviour of the world. For as he is the Lamb of God, so he is the Lion of the Tribe of Judah: as he is the Prince of peace, so he is the Lord of Hosts: as he is the Saviour of all, especially the Elect, so he is the Judge of quick and dead: and here he is brought in by Saint John with fire in his eyes to consume, and a sword in his mouth to smite, and brass in his feet to stamp his enemies to powder. And his feet like fine brass. Some of the Interpreters demand, why brass is here preferred to gold? and they yield this reason, because brass is a stronger and harder metal, and the purpose of the Holy Ghost was to represent not only the glory of Christ in the splendour of this metal, but also his power in the strength and solidity thereof. Now gold is a soft and bowing metal, not so apt to represent Christ his invincible power; and therefore here it is said, that his feet were like fine brass, not burnished gold. The Heathen attributed to their gods feet of a heavier and base metal, to wit, of lead; whence grew that Proverb among them, That God had leaden feet, but k Eras. Adag. iron hands: in which their meaning was, that God proceedeth slowly to the punishment of wicked men, but when he overtakes them, pays them home; tarditatem supplicii gravitate compensans: but our Saviour, you see in my Text, hath feet of a quicker, stronger, and more precious metal, of finest brass, to support his Church, and to knock and tread down whatsoever exalteth itself against his truth and kingdom. Now I marvel not that Saint l Mat. 3.11. John thought not himself worthy to unloose Christ his shoe latchet, who hath such precious and beautiful feet, resembling fine brass glowing in a furnace, on which m In Apoc. c. 1. Dominus purgatissimos habet pedes, omnem calcat impietatem, omnem absumit haereticam pravitatem, & vitam impuram. Bullenger engraveth this posy, Our Lord hath most clean and pure feet, wherewith he tramples on Satan, he treads down all impiety, and burneth up all heresy and impurity as he walketh in the midst of the seven golden Candlesticks. But I may insist no longer upon these brazen feet of our Saviour, I must haste to that which followeth. I know, that is, I approve. God's knowledge of any thing in the Scripture phrase often implieth his approbation, as Psal. 1. v. ult. As on the contrary, those whom he condemns he is said not to know: n Mat. 7.23. Depart from me, I know you not, ye that work iniquity. I know you not, that is, I acknowledge you not, or take no special notice of you. God doth not willingly know any thing but that which is good; whereas on the contrary, most men by their good will will know no good by any, but all the evil they can: like flies they light no where but upon the scars and sores of their brethren, and after the manner of horseleeches they greedily suck out their corrupt blood. Whereas they might gather many sweet flowers in the Spouse her garden, they cull out nothing but weeds; much like the covetous Vintner, who sold abroad all his best wine, and kept the worst for his house; and being asked of one who saw him walking in his cellar what he was then adoing, answered, o Sphinx Philosophica. c. In bonorum copia malum quaero. In abundance and store of good I seek for bad. I would we had not just cause to renew the complaint of Gregory Nazianzen; The only godliness we glory in, is to find out somewhat whereby we may judge others to be ungodly: the only virtue is to find vice in others, as if to soil others were the readiest means to clear ourselves. To convict us of this malevolent disposition I need no other proof than the use of the verb animadverto in Latin, and mark in English: for animadvertere in aliquem signifieth to censure, or punish; and to show that we mark nothing so much as men's vices and deformities, the very word mark in English, without any epithet added unto it, signifieth a deformity: as when we say, Such an one is a marked man; and, Take heed of those whom God hath marked. As venomous Serpents are nourished with poisonous roots and herbs, so men of corrupt minds greedily feed upon other men's corruptions, and desire to know nothing more than the wants and infirmities of their brethren; herein direct contrary to the goodness of God, who is here said to know that only which he knoweth to be good and approveth; as the opposition between this sentence and that which followeth (Notwithstanding I have a few things against thee) maketh it manifest. I know then, that is, I like, or I approve of Thy works, and charity, and service, and faith, and patience. And thy works, that is, thy works begun, and thy works ended; the works of thy faith, and the works of thy calling; thy works at the first, and thy works at the last. I commend thee for thy love of me, and thy service to me, and thy faith in me, and thy patience for me, and thy proficiency in all these, which most evidently appears by this, That thy last works are more than the first. Take we here by the way an infallible note of a true Christian, which is growth in grace and godliness: he is like Vespasian in the Poet, melior pejore aevo, better in his worse age. He never standeth at a stay, but p Psal. 84.7. goeth on from strength to strength: like the trees planted in the house of the Lord, they q Psal. 92.14. still bring forth more fruit in their age. As the r John 2.10. water-pots of stone, which our Saviour filled with wine by miracle, yielded the best wine at the last; Thou hast kept the good wine even till now: and as the s Pro. 14.18. But the path of the just is a● the shining light that shineth more and more until the perfect day. light of the Sun shineth more and more till it be perfect day: as the branches of the true vine, bearing fruit in Christ, are purged and pruned by the Father, that they may bring forth more fruit. s John 15.2. Herein the supernatural motions of the Spirit resemble all natural motions, which, as the Philosopher teacheth us, are velociores in fine quam in principio, swifter in the end than in the beginning. Of all the proper marks of the elect children of God this is the most certain, and therefore St. t Phil. 3.13, 14. Paul instanceth in it only: This one thing I do, forgetting those things which are behind, and reaching forth to those things which are before. I press towards the mark for the price of the high calling of God in Christ Jesus. And St. u 2 Pet. 3.18. Peter closeth with it, as the upshot of all: Ye therefore, beloved, beware lest ye fall from your own steadfastness: but grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. It is not so in the spiritual as in the corporal augmentation: for the body groweth, according to all dimensions, but to a certain age; but the soul may & must grow in spiritual graces till the hour of death: and the reason of the difference is, because the aetas consistentiae of our body is in this life, but of our soul in the life to come. Here the body arriveth to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 highest pitch of perfection, but the soul arriveth not to hers till we come to the heavenly Jerusalem, and to the x Heb. 12.23. Church of the first borne, and to the spirits of just men made perfect. O that our blessed Redeemer had here made an end of his letter, and sealed up all the Angels praises with this sweet close! what an admirable precedent should we have had of a perfect Pastor? what joy should have been in the presence of the Angels for the unspotted integrity and absolute perfection of this Angel? But because (as St. y Ep. ad ●ust. Apud Deum nihil tantum suave placet nisi quod habet in se aliquid mordacis veritatis. Jerome acutely observeth) that there was no use of honey in the sacrifices of the old law, because nothing pleaseth God which is only sweet, and hath not in it somewhat of biting truth; therefore after the sweet insinuation, I know, etc. there followeth a sharp reprehension, there is a Notwithstanding that standeth in this Angel's light, and obscureth the lustre of all his former virtues. Notwithstanding I have a few things against thee. Origen handling those word, z Cant. 1.5. Nigra sum, sed formosa, I am black, but comely, draweth the face and lineaments of Christ's Spouse, if I may so speak, with a black coal: a Orig. in Cant. hom. 1. Quaerimus quomodo nigra & sine candore sit pulchra? poenitentiam egit a peccatis, speciem ei largita est conversio, nigra est propter antiqua peccata, sed propter poenitentiam habet aliquid quasi Aethiopici decoris. How (saith he) can she be fair that is all black? I answer, she hath repent her of her sins, and her repentance hath given her beauty, but such as may be in a Negro or Blackmoore. Philosophy teacheth that there is no pure metal to be found in the Mines of the earth, nor unmixed element in the world. What speak I of the earth? the stars of the sky are not clean, nor the Angels of heaven pure in God's eyes: (Job 25.5. Behold even to the moon, and it shineth not, yea the stars are not pure in his sight.) how much less sinful man, whose conception is lust, and birth shame, and life frailty, and death corruption? After St. Austin had blazoned his mother's virtues, as Christ doth here the Angels, he presently dasheth them all through with a black line, b Aug. confess. l. 9 c. 13. Attamen vae laudibili vitae hominum, si remotâ miserecordiâ discutias eum, Woe be to the most righteous upon earth, if God deal with them in strict justice. c Aug. l. 10. c. 28. Contendunt laetitiae meae flendae cum laetandis moeroribus, & ex qua parte stet victoria nescio. hei mihi, Domine miserere mei. Contendunt moerores mei mali cum gaudiis bonis, & ex qua parte stet victoria nescio: hei mihi, Domine miserere mei. Ecce, vulnera mea non obscondo, medicus es, aeger sum; misericors es, miser sum. As for me (saith that humble Saint) I confess my sins to thy glory, but my own shame: my sinful delights contend with my godly sorrows, and on whether side standeth the victory I know not: woe is me, Lord have mercy upon me. Again, my ungodly sorrows contend with my holy joys, and on which side standeth the victory I know not: woe is me, Lord have mercy on me. Behold, I hide not my wounds: thou art a Physician, I am sick; thou art a Surgeon, I am thy Patient; thou art pitiful, I am in misery. If the light be darkness, how great is the darkness? If our righteousness be as menstruous clouts (Esay 64.6.) what are our monstrous sins? Yet the Prophet saith not that the covers of our sins, but the robes of our righteousness are as filthy rags. Whereupon b Origen. in ep. ad Rom. c. 3. Quis vel super justitia ●uá gloriabitur, cum audiat Deum per Prophetam dicentem, quia omnis iustitia vestra sicut pannus menstruatae Origen groundeth that question, which may gravel all those that build upon the sinking sands of their own merits: Who dare brag of his righteousness, when he heareth God saying by his Prophet, All our righteousness is as filthy rags? Surely Pope Gregory was no Papist, at least in this point: for he prizeth the best endeavours of grace in us at a lower rate than Luther or Calvin; they say our purest coin is allayed with some quantity of base metal, he, that it is no better than dross: c Greg. mor. l. 9 c. 11. Omnis humana iustitia injustitia esse convincitu●, si district● judicetur. All humane justice (saith he) examined according to God's strict justice, is injustice. Therefore if we say or think God hath nothing against us, he hath much against us for so saying or thinking. For d Psal. 19.12. who knoweth how oft he offendeth? O cleanse thou us all from our secret faults. Had we arrived to the perfection of this Angel in my text, and could exhibit letters testimonial signed by our Saviour, such as this Angel of Thyatira might; yet were it not safe to capitulate with God: notwithstanding all our virtues and graces he hath somewhat against us, either for sins of omission, or sins of commission, or at least sins of permission. I have somewhat against thee, that thou sufferest The woman, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. e Com. in Apoc. Ambrose Ansbertus, Richell, Dionysius, Carthusianus, and Hugo Cardinalis, translate the word in the Original, uxorem, thy wife: which is the rather worth the noting in these Popish Interpreters, who yet condemn Priests marriage. Doubtless this Angel was a good Bishop, for he is highly commended by our Saviour; yet had he his wife by their confession. Why therefore may not sacred persons enter into the sacred bands of matrimony? Is it because, as Pope Sirycius, and after him Cardinal Bellarmine, bear us in hand, conjugal acts and matrimonial duties stand not with the sanctity of the Priest's function? Now verily this is a strange thing, that marriage, according to the doctrine of their Church, is a Sacrament conferring grace, and yet a disparagement to the most sacred function: marriage is a holy Sacrament, and yet Priests are bound by a Sacrament (that is, an oath) never to receive it: marriage was instituted in Paradise, in the state of man's innocence, when the image of God, which the Apostle interpreteth to be holiness and righteousness, shined most brightly in him, and yet it is a cloud, nay, a blur to the most holy calling: marriage was appointed by God as a special remedy against fornication and all uncleanness, and yet is an impeachment to holiness. The Aaronical Priesthood by Gods own order was to be continued in the line of Aaron by generation, not election; and yet marriage cannot stand with the holiness of Priesthood. Who of the Patriarches before the Flood was holier than Enoch, who walked with God, and was translated, that he should not see death? of the Prophets under the Law, than Ezekiel? of the Apostles, than St. Peter and Philip? and yet of Enoch we read, that f Gen. 5.22. he begat sons and daughters: and Saint g Chrysost. in Gen. homil. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysostome bids us take special notice of it, that the Holy Ghost saith in the same Verse, he walked with God, and beg at sons and daughters, to teach us that the bonds of matrimony are no such fetters, that they hinder us from walking with God. Ezekiels' h Ezek 24.16. wife is mentioned in his prophecy, and Peter's i Mat. 12.14. wives mother in the Gospel, and Philip's k Acts 21 9 daughters that prophesied in the Acts: with whose examples l Clem. storm. l. 3. p. 327. ' H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clemens Alexandrinus mightily confoundeth, and convinceth those ancient Heretics, the forerunners of our Papists, who disparaged this holy ordinance of God: What, saith he, will they blame the Apostles themselves? For Peter and Philip begat children; Philip also gave his daughters in marriage. Neither can our adversaries evade these instances, by saying that the Apostles indeed had wives before they were ordained Priests, but after they entered into that holy calling, forsook them, and had no more commerce with them. For m Clem. storm. l. 7 p. 529. Arunt B. Petrum cum vidisset uxorem suam duci ad mortem, nomine quoque compellâsse, ac dixisse, Heus tu, memento Domini. Clemens informeth us, that Saint Peter's wife kept with him till her death, and that when he saw her led to martyrdom, he called to her by name, and encouraged her, saying, Remember the Lord. Howbeit the major part of the Expositors take not Jezebel here for the Bishop's wife, but a disciple of the Nicolaitans, who is here named Jezebel, because she resembled Jezebel especially in three particulars. 1. As Jezebel brought amongst the Israelites the false worship of the Idol Baal; so this woman laboured to bring into this Church of Thyatira, Idolatry and other pernicious errors in doctrine and practice. 2. n 2 Kin. 9 22. Jezebel was given to fornication, for which vice the Holy Ghost brandeth this woman also. 3. Jezebel was a woman of authority, and by her place and dignity did countenance and maintain▪ Idolatry; and so it is likely that this was a woman of some place and rank, which she abused to countenance wicked opinions, and seduce God's servants. o Hieron. de nom. Heb. Jezebel in the Hebrew signifieth fluxum sanguinis, or stirquilinium, an issue of blood or dung; both which were verified in the wife of Ahab, whose abominable life and fearful death ye may see set forth in lively colours in the book of p 2 Kin. 9.33. ad finem. They threw her down, and some of her blood was sprinkled on the wall, and on the horses, and he trod her under foot. & Ver. 37. The carkeiss of Jezebel was as dung upon the face of the field. Kings, to breed in all men and women a detestation of the one, by the shame and horror of the other. A lamentable spectacle (dear Christians) to see the daughter and wife of a King trampled under foot in the dirt, and the dogs tearing her flesh, and licking up her blood. She who spent so much time in dressing and tricking up herself at the window, is thrown down headlong out of that window: she that looked so high, falls full low, and is trod under foot by her servant: she who spilt Naboths' innocent blood in Jezreel, expiateth the place with her own blood: that face, on which she a little before had laid costly colours and ointments, is now besmeared with dirt, and stained with her own blood: that flesh of hers which she pampered with all kinds of delicious meats, is now cast to dogs. Let them hear this and fear who wear Jezebels colours, and tread in her steps; who defile themselves with corporal or spiritual fornication; who either idolatrise or idolise, worship painted images, or make themselves such. Jezebel was the first we read of, that took the pencil out of the hand of her Maker, endeavouring to mend his workmanship; and what became of her you heard but now. And howsoever some of late, as they have sowed pillows under men's elbows, so have tempered colours also for women, and made apologies for painting, yet all the ancient Fathers condemn it as a foul sin. Saint q Cyp. de hab. virg.. Nun metuis oro quae talis es, ne cum resurrectionis dies venerit, artif●x tuus te non recognoscat? ad sua praemia & promissa venientem excludat, & removeat, increpans vigore censoris & judicis: opus hoc meum non est, nec haec imago nostra est, cutem falso medicamine polluisti, crinem adultero colore mutásti, Deum videre non poteris, cùm oculi tibi non sint quos Deus fecit, sed quos Diabolus infecit. Cyprian thus schools a young Jezebel in his days: Art not thou afraid, saith he, that plaisterest thy face, and paintest thy body, lest at the day of judgement thy Maker will not know thee? but when thou pressest among the rest to receive the promised rewards to his servants, will put thee back, saying: Who art thou? what face do I see? this is none of my workmanship, I never drew this feature. Saint r Jerom. ep. ad Furiam. Quid facit in fancy Christianae purpurissa & cerussa? fomenta libidinum, impudicae mentis inditia? quomodo flere potest pro peccatis suis, quae lachrymis cutem nudat, & sulcos ducit in fancy? quâ fiduciâ erigat ad Deum vultus, quos conditor non agnoscat? Jerome takes the like up in his time as sharply: What makes paint and complexion on the face of a Christian? it is no other than the fire of youth, the fuel of lust, the evidence of an unchaste mind: How can she weep for her sins, for fear of washing away her paint, and making furrows in her face? How dare she look her Maker in the face, who hath defaced his image in herself? But because I see it will be to no purpose, to draw this their sin of painting in its proper colours before them (for they cannot blush) I therefore leave them, and come to her in my Text Which calleth herself a Prophetess. As Novatus the Schismatic ordained himself a Bishop, so Jezebel the Nicolait anointed (or rather painted herself) a Prophetess, that by this means she might teach more freely, and persuade more powerfully. The true Prophets of God received their name and calling from God, and wonderfully confirmed the sincerity of their doctrine by the truth of their miracles, and the truth of their miracles by the holiness of their doctrine. So many tongues as they spoke with, with so many testimonies; so many miracles as they wrought, with so many hands they signed and sealed their calling: but deceivers and impostors grace themselves with high and strange titles, and glorious names, to blear the eyes of the simple. So Psaphon called himself, and taught the birds to call him, magnus deus s Run. Comment. in Aristot. Rhet. MS. Psaphon, great god Psaphon. Theudas said he was some great one. Simon Magus styled himself the great power of God, and gave it out among his scholars, That he delivered the Law to Moses in Mount Sinai in the person of God the Father, and in the reign of Tiberius appeared in the likeness of the son of man, and on the day of Pentecost came down upon the Apostles in the similitude of cloven tongues. Montanus' arrogated to himself the title of Paracletus, the comforter, and to his three minions, Priscilla, Maximilla, and Quintilla, the name of Prophetesses. * Manes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Manes bare himself as if he were an Apostle immediately sent from Christ; and his followers would be thought to be termed Manichei, not from their mad master, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but because they poured manna out of their mouths. The great Seducer of the Jews, who in Theodosius time drew thousands after him into the sea and there drowned them, persuaded his followers that he was Moses: and the abomination of the Turks Mahomet calleth himself Gods great Prophet. t Plin. nat. hist. lib. 1. Inscriptionis apud Graecos mira foelicitas favus, Cornucopia, ut vel lactis gallinacei sperare possis haustu●, Musae, Pandectae, inscriptiones propter quas vadimonium deseri possit, at cum intraveris dii deaeque quam nihil in medio invenies. Pliny derideth the vanity of the Greeks' in this kind, who usually set golden titles on leaden Treatises. And Heretics always, like Mountebanks, set out their drugs with magnificent words. Nestorius, though he were a condemned Heretic, yet covered himself with the veil of a true Professor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ebion, though he held with the Samaritans, yet would be held a Christian. The Turks at this day, though it appears out of all stories that they descended from Hagar, yet assume to themselves the name of Saracens. The Donatist schismatics impropriate to their conventicles the name of the true Church. And no marvel that the Salmonian offspring of Ignatius Loyola christian themselves Jesuits, sith the Prince of darkness not only usurpeth the name, but also taketh upon him the form of an u 2 Cor. 11.14. Angel of light. It is a silly shift of a bankrupt disputant in the schools to argue a vocibus ad res, from the bare name of things to their nature: and yet Bristol in his motives, and Cardinal Bellarmine in his book of the notes of the Church, and other of the Pope his stoutest Champions, fight against us with this festraw, We are (say they) surnamed Catholics, therefore we are so. By this kind of argument Pope Alexander the sixth his incestuous daughter might prove herself to be a chaste matron, because she was called Lucrece. — Lucretia nomine, sed re Thais; Alexandri filia, sponsa, nurus. And Philemon his thievish servant might prove himself to be honest, because his name was Onesimus: and the three Ptolemy's, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, profitabl●. whereof the first killed his Father, and the second his Mother, and the third his Brother, might prove themselves to be full of natural affection, because the one was surnamed 1 A lover of his Father. Philopater, the other 2 A lover of his Mother. Philometor, the third 3 A lover of his Brother. Philodelphus. Were men's names always correspondent to their nature, x Eras. apoph. in Philip. Philip of Macedon had lost a witty jest, which he broke upon two brothers, Hecaterus, and Amphoterus, thus inverting their names, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He whose name is either of the two deserveth to be called both, because he is worth both; and he whose name is both shall be called neither, because he is of no worth at all. But to throw away foils, and come to the sharp: Will they thus argue in good earnest, Protestants are called Sectaries or schismatics, and Papists Catholics, therefore they are so? Will they condemn the Primitive Christians for Atheists, because the heathen usually so termed them, in regard they had no faith in their gods? Will they brand St. Paul for an Heretic, or the Truth himself for a Seducer, because ignorance and malice fastened these calumnies and blasphemies upon them? Protestants are termed Heretics by Papists, and are not Papists also by Protestants? what gain then the Papists hereby? Papists are termed Catholics; I would know by whom? If by any Protestant, they know well it is but by a Sarcasme, or Irony; as Alexander was called a god by the Lacedæmonians, Quoniam Alexander vult esse deus, sit deus. Yea, but they are so styled by all that adhere to the Church of Rome: and were not the Arrians called Catholics by Arrians? the Nestorians Orthodox by Nestorians? the Novatians the best Christians by Novatians? the Donatists sole members of the Church by Donatists? the most impure Sect of Anabaptists the Family of love by those of their own cut? If this argument may pass for currant; Papists term themselves Catholics, therefore they are so: what exception can be taken against these and the like? The Turks call themselves Saracens, therefore they are the offspring of Sarah: they of Satan's Synagogue call themselves y Apoc. 3.9. Jews, therefore they are Jew's indeed: the Angel of Sardis had a name that he z Apoc. 3.1. lived, therefore he was not dead: the Angel of * Apoc. 3.17. Laodicea said he was rich, and needed nothing, therefore he was not wretched, & miserable, and poor, & blind, and naked: Jezebel called herself a Prophetess, therefore she was so indeed. Without question Jezebel set some fairer colour upon the matter than this, else she could never have dazzled the eyes of God's servants: well she might offer to teach in the Church under this pretence, which yet S. Paul expressly forbids a a 1 Cor. 14.34. woman to do; but certainly she could never have foiled any servant of God with so weak an argument, grounded upon a bare title assumed by herself: yet the Spirit saith, that she not only taught, but prevailed also with some, and seduced them. To teach and seduce my servants. I doubt not but at the reading of these words your thoughts trouble you, and you begin to question whether this doctrine is not a seduction, to teach that any of God's servants can be seduced. Can any elect child of God fall from grace? Is it possible to pluck any of Christ's members from his body? Can the Sunbeams by any wind or tempest be stirred out of their place? b 1 John 2.19. Doth not St. John dispute strongly? They went away from us, because they were not of us: for if they had been of us, they would not have departed from us. Is not St. c Cypr. de simplic. Praelat. Triticum non rapit venture, nec arborem solidâ radice fundatam procella subvertit, inanes paleae tempestate jactantur, invalidae arbores turbinis incursione evertuntur. Cyprians observation as true as it is elegant? The wind bloweth not away the corn, neither is a tree that hath taken a deep root in the earth overthrown in a tempest: it is but chaff which the wind scattereth abroad, and they are hollow and rotten trees, that are blown down in a tempest. To dispel all mists of ambiguity, and clear the truth in this point, I must acquaint you with two sorts of Christ's servants, or retainers at least; some wear his cloth and cognizance, but do him little or no service, others perform faithful service unto him: some give him their names only, others their hearts also: some profess outwardly that they are Christians, but have unbelieving hearts: others are within that they profess without: some are called only to the knowledge of the truth, others are chosen also to be heirs of salvation. Of these latter our Saviour speaks in St. John; d Joh. 10.27, 28 My sheep hear my voice, and I know them, and they follow me, and I will give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hands. But of the former the words of my text seem to be meant. Howbeit, because the Discerner of all hearts calleth them his servants, saying, to seduce my servants; and it is not likely that he would grace hypocrites with so honourable an appellation: we may yield somewhat more in this point, and without prejudice to the truth acknowledge, that the true servants of God, and ministers also of Christ Jesus, may be sometimes seduced out of the right way, but not fare, I am sure not irrevocably. The difference between them and others in this respect, is like that which the e Cic. tusc. 1. Boni in ertorem sicut aes Corinthium in aeruginem, & incidunt rariùs & facilius revocantur. Orator observeth between the Corinthian and common brass: as the brass of Corinth is longer ere it rust, and when it is rusty is sooner scoured, and more easily recovers the former brightness than other brass; so good men are hardlier withdrawn from the true faith, and more easily reclaimed from their errors, than those who bear no sincere love to the truth, but are wedded to their own opinions whatsoever they are, and oftentimes blinded by obstinately setting their eyes against the bright beams of the Word. Out of the Ark of Noah, which was a type of the Church, there flew two f Gen. 8.7. birds, a Raven and a Dove; the Raven after he had taken his flight returned not again, but the Dove came back with an Olive branch in her bill. The Dove (saith Saint g Cypr. adver. N●vit. Prosp l. de prom. c. 7. Cyprian) represented the seduced Catholic, who after he is gone out of the Church, never findeth rest till he return back with an Olive branch of peace in his mouth, and be reconciled to the Church: But the Raven is the obstinate Heretic, who leaveth the Church with a purpose never to return to her again. And many such Ravens have been of late let fly out of the Ark, which never return again; or if they return, it is to prey upon the sick and weak members of our Church, and to pick out the eyes of her dearest children: and I pray God we may never have cause to renew the Poet's complaint, Dat veniam corvis, vexat censura columbas. To commit fornication. Fornication, as h Lyra in Apoc. c. 2. Fornicatio est quadruplex, in ●nimo, simulierem concupisc●s, in actu, in cultu Idolorum, in amore terrenorum. Lyranus harpeth upon the word, is committed four manner of ways. 1. By the impure lust of the heart. 2. By the unclean act of the body. 3. By the religious worship of Images or Idols. 4. By the immoderate love of earthly vanities. For when the soul turneth away from God, and setteth her love wholly upon vile and base creatures, so fare below her, that God hath placed them under her feet; what doth she but like a Lady of noble descent, married to a Prince, which disloyally leaveth his bed, and maketh love to the groom of her chamber? Certainly this is sordidum adulterium, not only filthy, but base adultery. Howbeit, I take it, this was not the stain of the Church of Thyatira; but either fornication properly so called, which is corporal Idolatry; or idolatry, which is spiritual fornication. For idolatry defileth the Spirit, as adultery polluteth the fl●sh: idolatry provoketh God, as adultery doth man to jealousy: as adultery is a just cause of separation between man and his wife, so idolatry maketh a breach betwixt God and the soul, and causeth in the end a divorce: by reason of which separation for disloyalty and unfaithfulness, Saint i Cypr. de hab. virg.. Prius vidu●s quam nuptas, non mariti, sed Christi adulteras. Cyprian wittily termeth certain virgins widows before they were married wives, yea and adulteresses too; not to their husbands, (which they had not) but to Christ, to whom they had plighted their troth. And look how a jealous husband would be transported with passion, if he should find his wife embracing a stranger in bed; so doth the wrath of God burn like fire, and his jealousy break out like a bright flame against such as Pigmalion-like entertain an Idol for him in the bed of their soul, and commit fornication with it. To commit fornication, and to eat meat sacrificed unto Idols. There is so near affinity betwixt carnal and spiritual fornication, that few defile their souls with the one, but are defiled in body with the other; as Jezebels scholars here, who by eating meat sacrificed unto Idols, were provoked to corporal uncleanness. One sin, as it breedeth, so it feedeth another: and as blindness of eyes was inflicted upon Elymas for his blindness of heart, so God in his secret and just judgement here punished the Nicolaits spiritual with corporal fornication; that as they provoked him to jealousy by familiarly and freely conversing with Idolaters, so they were provoked to jealousy by their wives keeping company with adulterers. Touching eating meat's sacrificed unto Idols, which the Spirit in this place, and Saint k 1 Cor. 10.20. Paul, and all the l Acts 15.20. Apostles in their decretal Epistle so strictly forbid, you are to understand that the Christians in the Primitive Church, in respect of their acquaintance and alliance with the heathen that dwelled among them, did not stick, when they were invited by them, to go to their banquets and feasts, which they kept in the Temples of their Idols, when they sacrificed unto them, and there they spent the remainder of such cates and wines as had been offered to their Paynim gods. The pretence which the Christians had for their resorting to these feasts was this, that they knew the Idol was nothing, and therefore, giving thankes to God for his creatures, they did eat of all things without any scruple of conscience, howsoever they had been used, and to whomsoever they had been offered. This our Saviour here reproveth the Thyatirians for, and St. Paul the Corinthians in the place above alleged; showing, that though the Idol was nothing in itself, yet sith the Gentiles did offer such things as were served-in at their Idols feast, not to God but to Devils, the Christians could not sit at the same tables with them, rejoicing and feasting in the names of them, but they must be partakers of their idolatry. The main argument he useth may be thus reduced to form. They that eat of things offered unto Idols are partakers of the Devil's table, and are as it were in mess with him: But none of God's family may table with the Devil; therefore all Christians ought to make conscience of accepting the heathens invitation to such feasts, wherein they were to feed upon the Devil's relics. Now that the servants of God may not meddle or make with the Devil or any of his instruments, needs no proof at all. m 2 Cor. 6.14. For what Communion hath light with darkness? or what fellowship hath Christ with Belial? And that they that keep gaudy days for the Devil, and make merry with his relics, have fellowship with him, the Apostle showeth by the like examples. They that eat of the sacramental bread have their communion with Christ, they that eat of the legal sacrifices are partakers of the Altar; even so they that eat things offered unto Idols divide commons as it were with the Devil. Thus have I glanced at all the parts of this Scripture; but my principal aim was from the beginning at Jezebel, set as a fair or rather foul mark in the midst of this verse (I have somewhat against thee, that thou sufferest Jezebel.) It is not only evil to do, but also to suffer evil, when it is in in our power to hinder it; as I proved heretofore at large by arguments drawn 1. From the Law, forbidding to blow with an Ox and an Ass, and punishing Idolaters with death. 2. From the Gospel, denying the service of two Masters, and interdicting all fellowship and communion of light with darkness, or Christ with Belial. 3. From the Spirits bill of indictment, framed against the Angels of Pergamus and Thyatira, for tolerating the Nicolaitans. 4 From Gods threatening to cut off all such as swear by him, and by Malchim. 5 From the King's command in the parable, to compel all the guests that were bid to come to his marriage feast. 6. From the imputation which is laid by the Spirit upon many Kings of Israel and Judah, for not taking away the high places. 7. From the examples of Asa, Josiah, Ezechiah, Nabuchadnezzar, Constantine, Jovian, Theodosius, and other religious Princes, who by severe laws restrained heresy and idolatry, and constrained the true worship of God. 8. From the verdict and depositions of the ancient Fathers, Tertullian, Cyprian, Jerome, Austin, Leo, Gregory, Clemens Alexandrinus, Epiphanius, and Bernard, who all strengthen the arms of the Magistrate, and sharpen his sword against heretics. 9 From the laws of the ancient Grecians, Romans, and almost all the heathen, who censured some way or other all innovation in religion, and profanation of divine worship. Lastly, from the great danger of heresy, which like a canker soon spreads over the whole body of the Church, and, if it be not looked into, killeth, and that eternally, thousands of souls, breaketh the bands of nature, and cutteth asunder all sinews of humane society; putteth enmity, variance, and implacable discords in families, soweth seeds of sedition in the State, reacheth dags and daggers to subjects to assacinate the sacred persons of the Lords anointed, layeth trains in the deep vaults of disloyal hearts, to blow up Parliaments, and offer whole Kingdoms for an Holocaust. It now remaineth that I appeach the Whore of Babylon of Jezebalisme, and discover her filthy abominations, and abominable filthiness in the face of the sun. The Spirit here describeth Jezebel by three marks: 1. Imposture, She calleth herself a Prophetess. 2. Impurity, She teacheth to commit fornication. 3. Idolatry, She alloweth eating meat sacrificed unto idols. With these three crimes I dare more confidently charge the Roman Synagogue, because with a whorish forehead she seemeth rather to stand upon the justification of them, than the denial. For among her religious practices she reckoneth pious frauds, as if she verily believed that which heathen Varro writeth, n Expedit falli●n religione civitates. That it is expedient for men to be cheated in matter of religion. And hereupon Vincentius Bellovacensis in the life of Saint Dominicke, entitles one chapter, De sanctâ ejus hypocrisi, Of his holy hypocrisy: And for impurity, Casa the Archbishop of Beneventum layeth colours of eloquence upon that foul sin, which God punished in Sodom with fire and brimstone. And for idolatry, Gregory de Valentiâ, the prime of the Schoolmen, professedly pleads for it, and endeavours to prove it to be lawful out of the words of Saint Peter; o 1 Pet. 4.3. Greg. de Val. de cult. ●mag. Quid attinebat ita det●rminatè cultus simulacrorum illicitos notar●, si omnino nullos simula●hrorum cultus licitos esse censuisset? When ye walked in lasciviousness, lusts, revel, banquet, and unlawful and abominable idolatries. What need (saith he) Saint Peter deter us from unlawful idolatries, if some kind of idolatry were not lawful? Good God Idolatry lawful, holy hypocrisy, pious frauds, honest sodomy! Did ever Nicolaus of Antiochia, or Jezebel of Thyatira set abroach such impure and unsavoury doctrine? did ever the Carpocratians, who let the reines lose to all kinds of lewdness and villainy, maintain more damnable positions? But to keep close to the pattern in my text, and to draw a perfect picture of the Church of Rome by notes taken from Jezebel. Imposture. First, Jezebel called herself a Prophetess: and doth not the Church of Rome usurp the same title, and boast of her Prophetic Spirit? If any be ignorant hereof, let him cast but a look into * L. 4. c. 15. D●odecima nota est lumen propheticum. Bellarmine his book of the notes of the Church, there shall he see Lumen propheticum, the light of prophecy, drawn out in a fair and goodly character, for the twelfth note of the Roman Church. You see the first mark of Jezebel visible in the Church of Rome: As Jezebel calleth herself a Prophetess, so the Church of Rome arrogateth to herself that supernatural gift. Impurity. The second mark is as foul as the other is fair in show: She teacheth to commit fornication. I would be loath to cast so foul an aspersion upon the Roman Church, if the ancient Rubric in the Canon law blushed any thing at these words, q Distinct. 34. Qui non habet uxorem loco illius concubinam debet habere. He that hath not a wife, aught to have a concubine in stead of her: or the Pope his holiness were ashamed to draw a revenue of many thousand Ducats by the year out of somewhat worse than Vespasian his tribute ex lotio. But sith the Marozia of Sergius, the Matildis of Gregory the s venth, the Lucretia of Alexander the sixth, the Magdalena of Leo the tenth, the Constantia of Paul the third, were as infamous as Ovid's Corinna; sith ancient Popes have erected stews, and later take toll of them at this day in Rome, Vid. Wess●l Groaning. de indulgent. Avennion, and elsewhere; sigh ancienter Popes have dispensed with unnatural lusts, and the later with incestuous marriages; sith the Riarius of Sixtus the fourth, the Germanus of Julius the second, the Hippolytus of Leo the tenth, and Innocentius de monte of Julius the third, gave but too much cause to Mantuan, and other later Poets to proclaim to the world, Sanctus ager scurris, venerabilis ara cinoedis Servit, honorandae diuûm Ganymedibus aedes. Sith their own r L. method. concord. Ne admittantur sacra concubinariorum, quos Deus magis odit qu●m manifestarios incestus. Wicelius professeth himself scandalised at the allowed concubines of Masspriests; and the Germans in their s L. centum gravam. Gervam. Episcopi, & eorum Officiales, non tantum sacerdotum tolerant concubinatum, dummodo certa persolvatur pecunia, sed & Sacerdotes continentes, & qui absque concubinatu degunt, concubinatus censum persolvere cogunt. grievances put up this for one, That the Bishops and their Officials do not only tolerate concubines in Priests, so they pay a certain rate for them, but also constrain Priests, who live continently, and keep no concubines, to pay the former tax: sith Picus Mirandula (in ep. ad Leo. 10.) and Cardinal Alliacus in his treatise of the reformation of the Church, report of their Cells, that they were become mere stews: sith Costerus, yea and Cardinal Bellarmine, teach in express words, That it is a greater sin in a Priest or Votary to marry, than to commit fornication; Est majus malum sic nubere quàm fornicari: sith Panormitan their great Lawyer delivereth it for a ruled case, t Panor. extra de consang. & affin. Ideo hodie ex simplici fornicatione clericus non deponitur. That a Clergy man is not to be deposed for simple fornication: nay, sith the Council of Toledo u Concil. Tol. Potest admitti ad communionem qui concubinam habet, modo non sit uxoratus. admitteth such persons to the holy Communion, who keep a concubine (so they be not married:) no Papist can have an action of slander against me, for charging their Church with somewhat more than bare toleration of simple fornication. Verily * Espenc. come. in Tit. c. 1. Espenceus had good cause to affirm, That more naughtiness and filthiness might be learned out of Taxa camerae Apostolicae, (whereunto I add Zanche's de Matrimonio, and other Casuists) than out of all the obscene satyrs, and epigrams of profane Poets. What Christian ears can endure that preface of Pope Gregory, x Greg. extrav. de jud. c. 4. De adulterio, & aliis minoribus criminibus, potest Episcopus cum Clericis post poenitentiam dispensare. For adultery and other lesser sins the Bishop may dispense with a Priest after penance. But I list not to bring to light other of their works of darkness; let the night cover her own shame. I proceed from Jezebels corporal to her spiritual whoredom, wherein the Church of Rome exceedeth her. For Jezebel taught only that it was lawful to keep company, and make merry with Idolaters, and partake of their offerings: but the Church of Rome partaketh with them in their idol-worship. For albeit she pretendeth that she tendereth no religious service to the Idols of the Heathen, the enemies of God, but to the images of Saints, and shrines of Martyrs; this no way cleareth her from spiritual uncleanness. For it will not be allowed for a good plea in a disloyal wife, to say that she gave no entertainment to any of her husband's enemies, but only made much of his dearest friends, and admitted them into bed for his sake. The adultery in itself is foul, with whomsoever it be committed; and Idol-service in itself is abominable, to whomsoever it be performed. To pay the debt of conjugal love to any save her husband in a wife is adultery; and to tender divine honour to any save God is idolatry. Therefore if we can bring any good proof hereof, that the Church of Rome doth this, and avoweth the doing of it, we do her no wrong to call her the great Whore, of whose cup of abominations whosoever drink become so giddy, that they fall before stocks and stones; like men whose brains are intoxicated, take images and pictures for men and women, bring presents to them, put costly apparel on them, speak to them, embrace and kiss them. y Lactan. divin. instit. l. 2. Adorant insensibilia, quisentiunt; irrationabilia, qui sapiunt; exanima qui vivunt; terrena, qui oriuntur è coelo. O sottish folly! the living image of God falleth down before dumb and dead pictures and statues; men to whom God hath given sense and reason, adore unreasonable and senseless creatures; they who are capable of wisdom ask counsel of stocks and stones; they who receive their souls from heaven, do homage, and perform religious service to the vilest and basest creatures on the earth. O curvae in terra animae, & coelestium inanes. But to draw a formal bill of indictment against the Church of Rome. Whatsoever Church attributeth divine honour to a creature, is guilty of abominable Idolatry: But the Church of Rome attributeth divine honour to diverse creatures; Ergo she is guilty of abominable Idolatry. The proposition of this syllogism is impregnable; and if it be assaulted, we have an z Reynold. l. 2. de Idol. Rom. eccl. c. 3. & 9 probat. ex Rom. 1.13. & 2.12. Judas 17. & Acts 7 41. & Psal. 115.5, 6, 7, 8. & Aug. l. 1. de Trin. c. 6. & Tertul. de Idol. c. 1. & Cypr. de exhort. martyr. c. 2. & Lactan. divin. instit. l. 1. c. 19 & Nazianz. orat. in Christ. nat. & Aquin. in ep. ad Eph. c. 5. army of authorities already mustered for the defence of it; therefore I fortify the assumption against which the Adversary is like to lay his batteries. Whosoever allow the same honour to the Image, and to him whom it representeth, that is to say, to the Image of God and God himself, to the Image of Christ and Christ himself, they by a necessary consequent yield divine honour to Images, which are creatures: but a Alens. 3. p. q. 39 art. ult. Alexander Alensis, b Aquin. p. 3. q. 25. art. 7. Thomas Aquinas, c Cajetan in Thom. Cajetan, d Bonavent. Bonaventure, e Marsil. Marsillus, f Almain. Almain, g Carthus. Carthusian, h Capreol. in 3. sent. distinc. 9 Capreolus, i Henric. quodlib. 10. q. 6. Idem honor debetur Imagini & exemplari. Henricus, and many other jointly teach, that the same honour is due to the Image, and to the person represented by it: and particularly k Suarez. in p. 3. Thom. Tom. 1. disput. 54. sec. 4, 5. Suarez contendeth, that divine honour is to be given to the Images of the Trinity, by the decrees of the Council of Trent: therefore the Church of Rome by her chiefest pillars supporteth and maintaineth idolatry in the highest degree. Which will yet appear more evidently by these few instances: 1 Do they not devote themselves, dedicate Temples, consecrate Altars, appoint offices, make daily prayers, vow pilgrimages, and present offerings to the blessed Virgin, and do all such outward acts as properly appertain to l Aug. l. 3. c. 32. de Civit. Dei. Templa sacra, Sacerdotes & quicquid ad latriam pertinet. Latria? Is not this to equalise her with her Son? Surely m Vega in Ap●c. 12. sec. 2. Constituta est super omnem creaturam, & quaecunque Jesu curvat genu, matri quoque pronus supplicat; & filii gloriam cum matre non tam communem judico quam eandem. Vega and Biels' words import no less: She is placed (saith Vega) above all creatures, and whosoever boweth the knee to Jesus, falls down flat before his mother; the glory of the mother and the sons I account to be the same. Almighty God (saith n Exposit. super Can. Mistress Biel) hath divided his kingdom between himself and her, in such sort that all matter of justice he reserveth to himself, but matter of mercy he referreth to her. In which consideration, or some such like, it is, that in country's subject to the See of Rome, all men and women, wheresoever they are, in the City or the field, thrice a day, when the Ave marry bell rings, send up their united devotions to her; and where one professeth himself a devoto to our Saviour, whose Towns devote themselves to her: where one o Edw. Sanas his relation of Religion. prayeth at a crucifix, ten pray at her Image: where one fasteth on Friday, which they account our Lord's day, many fast on Saturday, which they count our Lady's day. To conclude: they conclude all their prayers with an Ave Maria, as we do with our Lord's prayer, and most of their treatises with Laus deiparae Virgini, praise be to the Virgin mother of God: and in the Psalter called Bonaventures, they have entitled all the hundred and fifty Psalms of David to her; and where he saith Lord, they put Lady. 2. Secondly, do they not make an Idol of the Cross of Christ, when they profess that they worship it cultu latriae? To omit Aquinas and Andradius alleged by me o Conc. 12. elsewhere, p Cap. 49. Asserimus cum sententià communiore & in scholis magis tritâ, Crucem colendam esse latria, id est, cultu divino. Gretzer the Jesuit in his book of the Cross saith, We affirm, according to the more common and received opinion in the Schools, that the Cross of Christ is to be worshipped with latry, that is, divine worship. 3. Thirdly, do they not make an Idol of the Sacramental bread, or the Host, as they call it; to which they pray and confess, before which they fall down, when it is carried in solemn procession on corpus Christi day? Lastly, do they not make Idols of their Images, and Relics of Sanits, before which they burn incense, and bow down when they pray, directing their prayers toward them, and fastening their eyes on them? Here to stop the mouths of our clamorous adversaries, who traduce us for nothing more than partiality in handling controversies; I will acquaint you with the answer they give to the former Bill of enditements. 1. Some of them say, that they worship not the Image, but God by the Image. 2. Others confess, that they worship Images, but deny them to be Idols: to worship an Idol is idolatry, not to worship an Image, say they. 3. Others salve all with a distinction of dulias and latria; they give dulias to Saints and their Images, and hyperdulia to the blessed Virgin, but latria only to God. But they shall not so evade: for to their first evasion we oppose these bars: First, that it is idolatry to worship God in, or by an Image. Secondly, that their learned Clerks of later time maintain, that the image itself is to be worshipped. That it is unlawful and offensive to the Highest, to worship him by a proxy, or set up an image to convey honour unto him by it; I evict out of the fortieth of Esay, Ver. 18.21. To whom will ye liken God? or what likeness will you compare him unto? And out of the fourth of Deuteronomy, Ver. 15. Take good heed therefore unto yourselves: for ye saw no manner of similitude in the day that the Lord spoke unto you in Horeb, beware lest you corrupt yourselves, and make you a graven image, the similitude of any figure. Certainly, if God cannot, if he will not be likened by any thing, he will not like of that worship which cometh to him by or through an image; if it be unlawful to make an image of God, what suppose you is it to make a god of an Image, by adoring it in God's stead? Was not Phoedra an adulteress, when she lay with Hipolytus, because she protested that she embraced Theseus in him, whom he so near resembled? Were the Jews that worshipped the Calf, or they that worshipped the brazen Serpent, or the image of Baal, free from idolatry? They dare not say it, because the Spirit of God condemneth them for Idolaters; yet they might plead for themselves, as Papists do, that they worshipped God in the Calf, and Christ to come in the Serpent, and him that dwelleth in a light that cunnot be approached unto in the image of Baal or the Sun. For they were not such Calves as to fix their devotion on a Calf of their own making; they were not so deceived by the old Serpent, as to attribute divine power to a Serpent of brass; their eyes were not so dazzled with the beams of the Sun, that they mistook the Sun for God: No, the words of q Exod. 32.5. Aaron, To morrow is a feast Jehovae, to the Lord: and those of God himself, Thou r Hos. 2.16. shalt call me no more Baal: for I will take away the names of Baalim out of their mouth; make it a clear case, that they made but a stolen of the Image who bowed down before it, intending the honour to God himself, as s Joseph. antiq. Jud. Jeroboam instituit ut in vitulis Deus coleretur. Josephus testifieth of Jeroboam: Jeroboam, saith he, appointed that God should be worshipped in those Calves which he set up in Dan and Bethel. And what shall we say, if Papists are indebted to the Heathen for this answer? who set this varnish upon their idolatrous practice, as you may see in t Lact. divin. institut. l. 2. c. 2. Non simulacra colimus, sed eos ad quorum imaginem sunt facta. Lactantius, u Tyr. ser. 38. Dicunt se maximum Deum in simulacris colere. Tyrius, and * Clem. constit. Apostol. lib. 1. cap. 6, 7. Aiunt, nos ad honorem invisibilis Dei, visibil●s Imagines adoramus. Clemens Romanus. Saint Paul also testifieth as much of the Heathen in general (Rom. 1.23.) They changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and to four footed beasts, and to creeping things. And of the Athenians in particular (Acts 17.23.) Whom therefore ye ignorantly worship, him declare I unto you. The greatest God, as Tyrius speaketh, the invisible God, as Clemens, the incorruptible God, as the Apostle, the God whom Paul preached, the Lord Jehovah is the true God that made heaven and earth: yet the Jews and Gentiles, who worshipped him by an image, or according to their own imaginations, in Scripture stand charged with Idolatry, and for aught appears to the contrary as deeply, as if their devotion had pitched and settled upon the image of the Calf, the Serpent, the Sun, the star Rempham, the similitudes of men, birds, or creeping things, and not glanced by them to their Maker. Ye hear that the Papists plea, take it at the best, is no better than the idolatrous Jew's plea, the Priests of Baal's plea, the Gentiles plea: and what if the learnedest of their own side debar them of this plea also? what if their great Doctors teach, that the image is to be worshipped for itself, and not only in relation to the prototypon, as they speak? what if they curse all those who make any scruple of the veneration of Images? Certainly Cardinal x Lib. 2. de Imag. Sanc. c. 21. Imagines Christi & Sanctorum venerandae sunt, non solum per accidens & impropriè, sed etiam per se & propriè, ita ut ipsae terminent venerationem, ut in se considerantur, & non solùm ut vicem gerunt exemplaris. Bellarmine his words are plain enough: The Images of Christ and Saints are to be worshipped not only by accident and improperly, but also by, or for themselves, and properly in such sort, that they bounded & termined the worship, as they are considered in themselves, and not only as they stand for the sampler, that is, the person or thing they represent. This his assertion he there endeavoureth to prove out of the second Council of Nice, and the late Conventicle at Trent, which who so readeth, cannot but see that speech of the Prophet David verified in the Patrons thereof: They that make Images are like unto them, and so are all they that put their trust in them. To which text Clemens Alexandrinus, as it seemeth to me, had an eye, in that his pleasant allusion, whereby he representeth the folly of Idolaters: As (saith he) the natural birds were beguiled by the counterfeit, and flew to the Pigeons that were drawn in the Painter's shop; so natural stocks fly to artificial, senseless men to senseless Idols. How wardeth the Cardinal off this blow? after this manner: We have no recourse unto, nor perform any religious service to any Idol, though we both teach and practise Image-worship. Why? what is the difference between an Image and an Idol? An Image (saith he) is the representation of something which really subsisteth, as of God, Angel, or man; but an Idol is the semblance of a thing feigned or imaginary, that hath no being at all, but in the fancy of the deviser. God in the Law forbiddeth us to worship the later sorts of similitudes, not the former. Let us try this new coined distinction by the touchstone of God's Word: How is it written? y Exod. 20.4. Thou shalt not make to thyself Pesell, that is, any thing that is carved or graven, as not only the interlineary, Vatablus, Tremelius, z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sculptile. and the Septuagint; but the vulgar Latin also, corrected by Sixtus, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sculpsit, dolavit, Buxtorf. Epit. rad.. and revised by Clemens, render the Hebrew. Admit that the word Pesel signifieth not an Image, as Justin Martyr translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but an Idol, say these first words of the commandment meet with the worshippers of Idols, not of Images, yet certainly the clause following (nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth) reacheth home to all Images. For all Images are likenesses of something in heaven, earth, or under the earth. The Idol of Baal was the likeness of something in heaven, the Calf of something on earth, Dagon of something in the waters under the earth. For the first was the representation and similitude of the Sun, the second of a Beast, the third of a Fish: yet the Scripture calleth these images Idols, and their worshippers Idolaters: therefore the Papists are in the same damnation with them, and contradict themselves in terminis, in saying they worship Images, not Idols. For every Image worshipped is an Idol. True (say the later Papists) if it be worshipped cultu latriae, with divine worship, not cultu duliae, which is an inferior kind. To cut off this third head of Hydra with the sword of the Spirit. First, we ought not to distinguish where the Law distinguisheth not: It is a good rule in the civil Law, and holds in Divinity; but this distinction of dulias and latria hath no ground in Scripture, where the words dulia and latria are indifferently used; and as latria is attributed unto men, so dulias to * Mat. 4.10. Rom. 12.11. Vid. Humfridum in vit. . God. Secondly, the Commandment forbiddeth expressly all both inward and outward worship: all outward in those words; Thou shalt not bow down before them: all inward in the words following, nor worship them. If therefore their dulias imply either an inward, or an outward worship of the likeness of any thing that is in the world, it is prohibited in the second Commandment. Thirdly, if it should be granted them, that there is some difference between dulias and latria, proper worship and improper, per se and per accidens, absolute and relative; yet questionless the honest vulgar are not able to tithe this Mint and Cummin, and cut these scholastical distinctions to a hair, their dulias is latria, and latria dulia; and as a Comment. in lib. Aug. de 〈◊〉. Dei. Ludovicus vives confessed before they clipped his tongue, they exhibit a like manner of devotion to Saints, and their Images and Relics, to that which the Heathen did to their gods and goddesses. Fourthly, all worship is either civil or religious; to perform civil worship to Images, as if they were our concives, is ridiculous: to yield religious, is impious. If by cultus duliae they mean civil compliment, they must show what familiarity or civil society the living have with the dead, and what courtesy their Images can return back again. Indeed we read of an Image of our Lady that b Doctor Andrew's resp. ad apol. Bellar. Obvertit ei posteriora. turned her back parts to a Carthusian that came tardy to Matins; but never of any that performed any compliment before. No civil respect therefore is due to any Image, and much less religious: for Saint c Lib. 14. cont. Faus. Maniche. Austin teacheth expressly, that the Apostle forbiddeth any worship of religion to be given to a creature. Lastly, the Jesuits and Schoolmen before alleged teach, that the Image of God, and of Christ, and of the Cross; and all Papists teach, that the elements of bread and wine after consecration in the Sacrament, are to be worshipped cultu latriae, or with divine worship. Therefore notwithstanding all their slips and evasions, the second Commandment taketh hold of them, and Gods fearful judgement against Idolaters will seize on them also, if they avert them not by turning from dead Images to the living God. I will cut off the thread of my discourse with Aristotle his sharp censure of the Milesians, d Aristot. politic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Milesians are not fools, yet they do just the same things which fools do: even so though we forbear to fasten the name of Heathenish Idolaters upon Papists; yet surely they do the same things as they did. First, the Heathen carried their gods of gold and silver e Baruch 6.4. upon their shoulders; so do the Papists bear out their Images and Relics, enclosed in chasses of gold and silver, in their solemn procession on high days. Secondly, the Heathen decked their Images, as if they were men and women, with apparel (yet cannot these gods save themselves from rust and moth, though they be f Ver. 11. covered with purple raiment) and who knoweth not that Papists put costly apparel on their Images? almost every Saint among them hath his holy day and working day suit. Thirdly, the Heathen lighted candles before their Images, g Ver. 19 though the Image seethe not one of them: and do not Papists set tapers before theirs? Fourthly, the faces of the Heathen Idols were blacked with h Ver. 21. smoke: so are the Popish Images with the fume of the incense they burn to them. Fifthly, the Heathen i Ver. 41. spoke to their Idols as if they were able to understand them: so do the Papists to the wood of the Cross; Ave lignum spes unica. Sixthly, the Heathenish Priests beards and heads were k Ver. 31. shaved: and so are our Popish Priests crowns. Seventhly, Baal's Clergy (if I may so speak) was divided into Priests and Chemarims, so termed for the black attire they ware: so is the Popish into Seminary Priests and Jesuits, birds of the same feather with the Chemarims. Eighthly, the Heathen about the l Polid. virg. de invent. rerum. l. 1. c. 5. calends of February visited all their Temples with lights: a like ceremony the Papists use at Candlemas. Ninthly, at the beginning of the Spring the Heathen kept their Hilaria feasts, in which it was lawful to revel & riot in all kinds of disorder: in place whereof the Papists have brought in their Carnivals' about the same time. Tenthly, the Heathen commended every City and Village to the protection of some god or goddess: Juno was Lady guardian of Carthage, Venus of Cyprus, Diana of Ephesus, Pallas of Athens, etc. and have not the Papists likewise multiplied their Saints according to the number of their Cities? and do they not share the patronages of them between them? Doth not Venice fall to Saint Marks lot? Paris to Saint Genoviefe's? Spain to Saint James'? France to Saint Dennises? Scotland to Saint Andrew's? Ireland to Saint Patrick's? England to Saint George's? Eleventhly, the Heathen assigned several offices to several gods, calling upon Ceres for corn, upon Bacchus for wine, upon Aesculapius for health, upon Mercury for wealth, Apollo for wisdom, etc. In like manner the Papists address themselves to particular Saints upon particular and special occasions; to Saint Genoviefe for rain, to Saint Marc●an for fair weather, Saint Michael in battle, Saint Nicholas in a sea tempest, Saint Eustace in hunting, Saint Roch and Sebastian for remedies against the plague, Saint Raphel against catarrhs, Saint Apollonia against the toothache, St. Anthony against inflammations, Saint Margaret for safe delivery in childbirth, and to other Saints upon other occasions, as if God had granted a kind of Monopoly of the sev●rall commodities of this life to several Saints. Twelfthly, will you have yet more? Hercules hath left his club to Saint Christopher, Janus hath resigned up his keys to Saint Peter, Lucina her office of midwife to Saint Margaret, the Muses their instruments of music to Cecilia, and Jupiter Hammon his horns to Moses. Sentio me jam de faece haurire, I now draw very low, the very lees and dregges of Popery, which whosoever sucketh, unless he cast them up again by repentance, is like to sup up the dregges of the vial of God's wrath. And now (me thinks) I see the Son of man look upon some of the reformed Churches with eyes sparkling like fire, and stamping with his brazen feet, to see these abominations of Jezebel winked at as they are in so many places. I meddle not here with any deliberation of State, fit for the Council Table than the Pulpit: but discover to every private Christian what his duty is, to refrain from the society of Idolaters; & I beseech them for the love of him, who hath espoused their souls to himself, and hath decked them with the richest jewels of his grace, and made them a jointure of his Kingdom, to beware that they be not enticed to spiritual fornication, to forbear the company of all those who solicit them in this kind: nay farther, to detect such persons to authority, that they may learn not to blaspheme the truth of our Religion, nor seduce his Majesty's subjects from their allegiance to the Prince, and conformity to his Laws. Pliny writeth of certain m Plin. nat. hist. l. 8 c. 15. Indiginis innoxii, peregrinos interimunt. Efts in Tyrinth, and Snakes in Syria, that do no hurt to the natives, but sting strangers to death: it may be some have the like conceit of our English Seminary Priests and Jesuits, who have done so great mischief beyond the Sea, that they have no power or will to hurt any here at home; and therefore dare more boldly converse with them, because their outward carriage is fair. But I beseech them to consider that the Panther hideth her ugly visage, which she knoweth will terrify the beasts from coming near her, alluring them with the sweet smell of her body; but as soon as they come within her reach, she maketh a prey of them. Therefore as you tender the salvation of your body and soul, your estate in this life, and the life to come, take heed how you play at the hole of the Cockatrice, and familiarly converse with the great Whore, or any of her Minions, lest they draw you to naughtiness and spiritual lewdness. Have no part with them that have no part in God, or have part with abominable Idols. If the good Bishop Saint Ambrose, being commanded by Valentinian the Emperor to deliver up a Church in his Diocese to the Arrians, gave this answer, That he would first yield up his life: Prius est ut vitam mihi Imperator, quàm fidem adimat: shall we give up our souls, which are the Temples of the living God, to Idolatrous worship? If Saint John the Evangelist would not stay in the bath with Cerinthus the Heretic; shall we dare freely to partake with worse Heretics in the pledges of salvation, and wash our souls with them in the royal bath of Christ's blood? o Ambros. ep. 37. Pollui se putabat, si Aram vidisset: ferend●mve est, ut Gentilis sacrificet Christianus intersit? Constantius the Emperor thought himself polluted, if he had but seen an Heathenish Altar; and Saint Ambrose proposeth it as a thing most absurd and intolerable, that a Christian should be present at the sacrifices of the Heathen. Our Saviour in this place, and Saint p 1 Cor. 10. Paul in the first Epistle to the Corinthians, would not have Christians to eat any of those things that were sacrificed unto Idols: Nay, the Prophet q Psal. 16.4. David professeth, that he will not so much as name an Idol: Their offerings of blood will I not offer, nor make mention of their names in my lips. I end, and seal up my meditations upon these words spoken to an Angel, with the words spoken by an r Apoc. 14.9. Angel: If any worship the Beast and his Image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, and he shall be tormented with fire and brimstone before the holy Angels & the Lamb: and the smoke of their torments shall ascend for ever & ever. And they shall have no rest neither day nor night, which worship the Beast and his Image, & whosoever receiveth the print of his name. Gracious Lord, who gracest the Ministers of the Gospel with the title of Angels, make them in their knowledge and life angelical: keep them not only from sins of omission and commission, but also from sins of permission; that all may see their works, and their love, and their service, and their faith, and their patience; their love of thee, and their service to thee, and their faith in thee, and their patience for thee, and their growth in all these graces, and that thou mayst have nothing against them. And sith thou hast displayed the Romish Jezebel unto us by her three marks, of imposture, impurity, and idolatry, breed in us all a greater loathing and detestation of her abominations: preserve us by the sincere preaching of the Word, and powerful operation of thy Spirit, that we be neither deceived by her imposture, to believe her false prophecies, neither defiled in our body by her impurity, to commit fornication, nor in soul by her idolatry, to eat things sacrificed unto Idols. SERMONS PREACHED AT OXFORD. FOUR ROWS OF PRECIOUS STONES. A Rehearsal Sermon preached in Saint Mary's Church at Oxford, Anno 1610. THE XXXV. SERMON. EXOD. 28.15, 16, 17, 18, 19, 20, 21. 15. And thou shalt make the breastplate of judgement with cunning work. 16. Four square shall it be, being doubled. 17. And thou shalt set in it settings of stones, even four rows of stones: the order shall be this, a Ruby, a Topaz, and an Emerald, in the first row. 18. And in the second row thou shalt set a Carbuncle, a Saphir, and a Diamond. 19 And in the third row a Turkeise, and an Agate, and an Amethyst. 20. And in the fourth row a Beril, and an Onyx, and a Jasper: and they shall be set in gold in their enclosings or imbosments, Hebrew, fillings. 21. And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet, every one with his name shall they be, according to the twelve Tribes. Right Worshipful, etc. QUintilian a Institut. orat. lib. 1. cap. 1. instructing parents how to lay the ground-colours of virtues in the soft minds of tender infants, and acquaint them with the rudiments of learning, adviseth, Eburneas literarum formas iis in lusum offer, To give them the letters of the Alphabet fairly drawn, painted or carved in ivory, gold, or the like solid and delectable matter, to play withal, that by their sports, as it were, unawares those simple forms might be imprinted in their memories, whereby we express all the notions of our mind in writing: even so it pleased our heavenly Father, in the infancy and nonage of his Church, to win her love with many glorious shows of rites and ceremonies, as it were costly babies, representing the body of her husband Christ Jesus: and to the end she might with greater delight, quasi per lusum, get by heart the principles of saving knowledge, and easilier spell the letters of the Gospel, he vouchsafed to work them in embroidered silks, and engrave them in gold, silver, and such precious treasure as fill the rows in my text. Thus much concerning the legal Hieroglyphics we learn by St. Paul, who in his Epistles to the Galathians, Corinthians, and Hebrews, expounding diverse types and stories of the old law spiritually, satis ostendit caetera quoque ejusdem esse intelligentiae, b Hieron. ep. ad Fabiol. teacheth us plainly that the rest are of the same nature, and admit of the like interpretation. And hereto S. c In Cant. hom. 1. Origen fitteth the words spoken to the Spouse in the Canticles, Faciemus tibi similitudines auri, cum puncturis argenti, we will make thee golden resemblances of true things, cum * With certain points, rays, notes, or sparkles of spiritual meaning. puncturis argenti, id est, scintillis quibusdam spiritualis intelligentiae. According to which allusive interpretation of that allegorising Writer, the gold itself of the Altar was but a similitude of the true gold, d Apoc. 3.18. I counsel thee to buy of me gold tried in the fire, that thou mayst be rich. proffered by our Saviour to the Angel of Laodicea, and the precious stones named in my text are but similitudes of that precious stone to which St. e 1 Pet. 2.6. Peter pointeth, Behold, I lay in Zion a chief corner stone, elect, precious: whereupon St. f Jer. in Ezek. de gemmis coro. Reg. Tyr. 28.13. Jerome sweetly infers, that all the Jewels mentioned in my text are to be sold by the wise Christian Merchant, to buy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pearl of great price mentioned in the g Mat. 13.46. Gospel; Omnes istae gemmae Prophetarum & Apostolorum sunt, quae comparatione Christi venduntur in Evangelio, ut ematur preciocissima Margarita. h Mart. ep. l. 5. Sardonychas, Smaragd ', Adamantas, Jaspidas, uno Portat in articulo stella, Severe, tuus. O Severus, thou settest out thy mistress most richly, with every joint in her fingers laden with Jewels, Rubies, Emeralds, jasper's, and Diamonds: but pardon me if I believe there are more gems of art in thy verses, than of nature on her fingers. Multas in digitis, plures in carmine gemmas Invenies: inde est haec puto culta manus. Behold here in Aaron's breastplate all those and many more precious stones, in all twelve, bearing the name of the twelve Patriarches, set in ouches of gold, and tied to the golden rings of the Ephod, a sacred vestment which Aaron and his successors were to put on before they gave judgement, when the people asked counsel of God. So much of the pectoral is clearly set down in this book: but that Aaron's breastplate of judgement was a perfect astrolab is but Abenezra his fantasy without judgement, refuted by Tostatus. Likewise, that together with the names of the Patriarches there was engraven in every stone the name of some Star or Angel, ut confirmaretur memoria tribus apud Deum, is but a muddy talmuddie tradition, implying ridiculously and impiously, that God needeth or useth the helps of artificial memory. i Antiq. Judaic. l. 3. c. 9 Per duodecimas gemmas quas in pecto●●●●ontifex insu●●● 〈◊〉 in bello ●●●toriam Deus pronunciare solebat. Nam priusquam exercitus se moveret, tantus fulgor ex iis emicabat, ut toti populo facilè innotesceret adesle Deum, opemque iis esse allaturum. Josephus telleth us a fair tale (and Baronius graceth his annals with it) of an unusual and marvellous lightning of some of these gems, which clearly foreshowed victory to the people when they asked counsel of God by the Ephod, before they went into war: a strange kind of prophetical illumination, not by the irradiation of the Spirit into their minds, but by the scintillation and lustre of stones to the eye. But the Scriptures silence in a matter of such note, and Josephus his own confession, that for the space of two hundred years before his time there was no such new kind of soothsaying (not by the aspect of the heavens, but of the Priest's breast, not by twinkling stars, but by sparkling stones) giveth us just cause to suspect the truth of this narration; and much more of an appendix thereunto which we find in Suidas and Epiphanius, that the Diamond in the second row of stones, as it clearly foreshowed victory by the extraordinary glare of it; so it portended bloody slaughter by suddenly turning into a red colour, and final desolation by changing into black. For in the book of Judges we have the manner of Gods revealing future events to the Priests when they had on the linen Ephod, set down not by mute signs, but by created voice; and therefore St. l Qu. 117. in Exod. Austin accounteth the former relation to be a mere fable: Fabulantur quidam lapidem fuisse, cujus colour, sive ad prospera, sive ad adversa, mutaretur. Howbeit, sith the m Ca 18. v. 24. Author of the book of wisdom affirmeth, that the glory, or, as others translate, the memorable acts of the patriarchs were engraven in the four rows of stones, whether in the choice of these jewels, respect were not had to such as fittest resembled by their beauty or virtue something memorable concerning the Patriarch, or his posterity whose name it bare, I determine not absolutely on either side. First, because neither the Jewish nor the Christian Interpreters agree in the reckoning of the stones, or the order of the patriarchs names engraven in them. The Thargum of Jerusalem and the Chaldee Paraphrase express them after this manner: Upon the 1 Sardine, was graven 1 Reuben, Sons of Leah. 2 Topaz, 2 Simeon, 3 Smaragd, 3 Levi, 4 Chalcedonie, 4 Judah, 5 Saphir, 5 Issachar, 6 Sardonyx, 6 Zabulon, 7 Hyacinth, 7 Dan, Of Bilhah Rachel's maid. 8 Chrysoprase, 8 Napthali, 9 Amethyst, 9 Gad, Of Zilpha Leahs' maid. 10 Chrysolite, 10 Asher, 11 beryl, 11 Joseph, Of Rachel. 12 Jasper, 12 Benjamin. Others differ in translation of the stones, and conceive the names of the patriarchs to have been graven in them according to the order of nature; according to which after Judah they place Dan, and then Napthali after Gad, than Asher after Issachar, than Zabulon, than Joseph and Benjamin. The Author of the vulgar translation, which the Council of Trent defineth to be authentical, thus ranketh the stones in the four rows: In the first, 1 Sardius. 2 Topazius. 3 Smaragdus. In the second, 4 Carbunculus. 5 Saphirus. 6 Jaspis. In the third, 7 Ligyrius. 8 Achates. 9 Amethystus. In the fourth, 10 Chrysolitus. 11 Onychinus. 12 Beryllus. The King's Translatours thus: In the first, 1 Sardius. 2 Topaz. 3 Carbuncle. In the second, 4 Emerald. 5 Saphire. 6 Diamond. In the third, 7 Alygure. 8 Agate. 9 Amethyst. In the fourth, 10 beryl. 11 Onyx. 12 Jasper. Secondly, because Aben Ezra a great Rabbin ingenuously confesseth, that there is no certainty to be had of these stones and their distinction: because Gehon interpreteth them Kirtsono at his pleasure; neither is there extant any tradition in their Cabala concerning them: yet because we may have undoubted certainty of most of them, either from their names in the Hebrew or Chaldee, as of the Saphir, Turkeys, and Jasper; or from their etymologies, or by comparing them with the twelve precious stones mentioned in the Apocalyps: and because the rows and stones in them may serve for places and Images in artificial memory, to imprint more firmly in our mind some remarkable story of the Patriarches, whose names were engraven in them, I will observe some congruities between them. 1 The first precious stone is the Sardius, Sardonix, or Rubinus, in Hebrew Odem, ab Adam, signifying red earth, in English a Ruby; and the first son of Jacob, whose name by the consent of all was engraven in it, was Reuben. Behold Reuben in a Ruby. And as their names, so their qualities agree: a Ruby is an orient jewel, and Reuben is called the n Gen. 49.3. excellency of dignity: yet the goodliest and most glorious Ruby, saith o Comment. in Exod. Ystella, nubeculâ quâdam offunditur, is over-shadowed with some cloud: so was Reubens' glory, as it followeth ver. 4. Thou shalt not be excellent, because thou wentest up to thy father's bed. A Ruby in Latin is called Carneolus, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is of the colour of flesh: and did not Reuben deserve the name of Carneolus, when he had carnal society with his father's Concubine? 2 The second stone is the Topaz; so the Seventy, Saint Jerome, Josephus, Junius, and all the Transl●tours of note whom I have seen, render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: to whose authority I add a conjecture out of p Geogr. l. 6. Strabo, where he maketh mention of a precious stone found in the Island called Ophias', near the Eastern Aethiopia, now called the country of the Abyssens. This jewel he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the great search made for it, even by the Kings of Egypt, who, as he there saith, hired great multitudes to seek for it in all places of the Island; and that after they found store of them, the Island changed his name, and was called Topazium: which testimony of this Heathen Historiographer is somewhat confirmed by the words of q Job 28.19. The Topaz of Aethiopia shall not equal it. Job, Non aequabitur ei Topazius Aethiopiae; Hebr. Phitdah cush. The Topaz is a Gem (as the Naturalists describe it) in the day time between a green and yellow, but in the night of a fiery colour, which well resembleth the fiery r Gen. 49.6, 7. Jud. 9.2. rage of Simeon, the second son of Jacob, whose name was engraven in it. 3 The third stone is an Emerald, in the Chaldee is Smaragden, in the Arabic Zamrad, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Latin Smaragdus, in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from Baraq, Barqueth. signifying to lighten, because this stone resembleth lightning out of a thick cloud; or, as Buxtorfius affirmeth, à fulgore, from the lustre of it, which more delighteth the eye than the splendour of any other precious stones, because it is a perfect green stone, and doth not dazzle the eye as others, but comforteth it rather. s Comment. in Exod. Borrhaeus writeth of it, that it is a great cooler and preserver of chastity: he reporteth also (I know not how truly) that being worn upon the finger of an unclean person, in flagrante crimine fractus legitur, it broke suddenly, as a Venice glass with poison. Which may put us in mind, as of the special act of t Gen. 34.27. Levi (whose name was engraven in this stone) mentioned in revenging his sister's rape upon the Sechemites, so in general of chastity, of all men best becoming the Levites. Moreover, in that an Emerald glasse-like representeth the shape of all things before it, and therefore Nero, as u Nat. hist. l. 36. c. 5. Gladiatorum pugnas spect●bat Smaragdo. Pliny writeth, beheld all Pageants and Fencers prizes through his Emerald, we may take occasion to remember St. Peter's exhortation to Pastors, who are the Levites of the Gospel, to be * 1. Pet. 5.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, samplars to their flock, and in their lives to represent the perfect shapes of all virtues. 4 The fourth stone, according to Junius, is a Chrysoprasus or Chrysolite, in Hebrew Nophek, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blow or breathe, because, as x De Gem. Rueus writeth, this Gem hath a singular virtue in helping the breathing parts, and curing those that are short breathed; but the Radicals in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not the same with those in Naphach; in the one the last Radical is Cheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the other it is Caph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore I rather render the word with the Geneva Translatours, and Josephus, and y Diction Heb. ex rad. David. ●imhi. Munster, the Carbuncle; because the Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and St. z Ezek 28.13. Jerome, excellently learned in the Hebrew, Carbunculus. This Gem is of a red colour, glowing like a coal, with a streak of milk drawn circlewise about it, (as the expert Naturalists describe it) which well agreeth with that we read of Judah, a Gen. 49.11, 12. whose name was engraven in this stone; He washeth his garments in the blood of the grape, his eyes shall be red with wine, and his teeth white with milk. Moreover, it is prophesied of Judah, that he should give the law to his brethren, and make them take up and bear his yoke: and Rueus observeth out of Aristotle, concerning the Carbuncle, quod solus possit figuram suam aliis Gemmis imprimere, that the Carbuncle alone, if he be put by other precious stones, imprints his colour and form in them. 5. The fifth stone is a Saphir, which retains his name for aught appeareth in all languages, in Latin Saphirus, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to number or write, because this gem is the aptest of any to be engraven on; and it is a tradition amongst the Jews, that the stones in which God wrote the Commandments were Saphires. The Saphires of the richest kind are of an azure colour, like that Serpent to which b Gen. 49.17. Dan is compared (whose name was engraven in this stone) Dan shall be a Serpent by the way, a Snake by the path. Dioscorides saith, the Saphir is a special cordial, which may have some reference to the haughty courage of c Deut. 33.22. Dan is as a Lion's whelp. Dan: of whom it is also prophesied, Dan shall d Gen. 49.16. judge his people. And in the vision of e Cap. 1. V 26. Ezekiel, The likeness of the Throne of judgement is said to be as the appearance of a Saphir stone. 6. The sixth stone, according to the author of the vulgar Latin, which all Papists hold for authentical, is Jaspis, the Jasper stone; but this is an apparent error: for it is confessed on all sides, that in all the four ranks the stones were several, as likewise were the twelve Patriarches, whose names were engraven in them: but the Jasper is the last stone in the fourth row, in the Hebrew Jasphe: Therefore the third stone in the second row cannot be the Jasper. What stone then was it? in all probability the Diamond, as the Seventy and Josephus render it, and Aben Ezra and f Jahalom Adamas lapis pretiosus sic dictus, quòd pertundit ac confringit omnes alios lapides, ut notat Aben Ezra. Exod. 28.18. Buxtorfius prove it from the Hebrew etymology, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word in the Hebrew signifieth a stone that is stronger than all other, and will break them in pieces. In this stone was the name of Naphthali written, who was so named by g Gen. 30.8. Rachel, because she got the upper hand of her sister: With great wrestlings have I wrestled with my sister, and I have prevailed, and she called his name Naphthali. Moreover, we read a prophecy in the land of h Esay 9.1. Naphthali, that the people which sat in darkness should see a great light, which was i Matth. 4.15, 16. fulfilled in our Saviour's preaching there: now what fit jewel in the world to prefigure and show forth this wonderful great light than the Diamond, which is incomparably the brightest of all precious stones? Thus I might parallel the twelve stones, and the twelve Patriarches; but to avoid satiety, and meet with your expectation, I leave that task, and observe only for the present, that the names of the twelve Patriarches, which were engraven at large in these jewels shining on the breastplate of Aaron, were engraven again in a lesser character in the two Onyx stones on his shoulder; which is both a warrant for, and an emblem of my present work, which must be a repetition and contraction of those precious doctrines, which before you saw expressed by the four Preachers in diverse methods and styles, as it were in diverse rows, with the point of diverse Diamonds. It is very probable also, that the self same stones, as Saint k Ep. 28. Ezek. 28.13. Jerome observeth, decked the crown of the King of Tyre, and are laid in the foundation of the heavenly Jerusalem: which may teach us, that precious doctrines and observations, like so many jewels, may be again and again presented to your spiritual view. Were I to vindicate this exercise from the often repeated cavils against repetitions, I would answer them as Marshal doth those who carped at him for handling the same subject twice, and falling upon like conceits: l Mart. epigr. lib. 1. Lascivos leporum cursus, lususque leonum, Quod major nobis charta minorque gerit: Et bis idem facimus: nimium si, Stella, videtur Hoc tibi; bis leporem tu quoque pone mihi. But to you, my beloved and much reverenced brethren, I allege for my apology the example not only of the Gentiles at m Act. 13.42. Antiochia, who besought the Apostles to preach unto them the same words the next Sabbath: and of Saint n Philip. 3.1. Paul, whom it grieved not to write to the Philippians the same things: but also of our Saviour Christ, who in his prayer o Mat. 26.44. repeated the third time the same words; and John 17. often quavereth upon that sweet close, I in them, and they in me; and, that they may be one, as thou and I are one. It is p Cic. de orat. l. 1. Subacto opus est solo nec novato duntaxat, sed & iterato. not once ploughing, but the often breaking up of the earth which maketh it fruitful; nor is it the incident, but the reflected beam of the Sun that giveth the greatest heat: in which consideration, they who have performed this great task before me, might receive great warmth of comfort, because the light of heavenly doctrine incident upon their memories, like the beams of the Sun upon glass or other polite bodies, were reverberated from them per radium reflexum, and thereby received greater virtue: but now the same cast back from my fluid and waterish memory per radium refractum, cannot but lose much of their light and grace. The brighter the colour is, the more dusky the shadow must needs be; the perfecter the discourse, the more imperfect and difficult the epitome: for in all such the thronging the parts is the wronging the whole, and contraction can be no better than detraction. Had these learned Sermons been like Vines, that run into many superfluous stems, I might conceive some hope by pruning them, to effect that for which Saint Jerome commendeth the Athenian Orators, q Ep. add Rustic. Ut eloquentiae torcularia, non verborum pampinis, sed sensuum quasi uvarum expressionibus redundarent: but these were rather like the rows of precious stones in my Text. Now concerning such, the rule of the Jewellers is, If there be any grain, cloud, or speck in a gem, which cannot be ground out without sensible abating the stone, not to meddle with it, because the loss in the matter being so precious, cannot be recompensed with any beauty that art can give. The first of them, for the fair blossoms of eloquence in it, and the Author's flourishing style, deserveth the name of terra florida in America. The second, for the happy plenty of all things in it, the name of the fortunatae Insulae. Reddit ubi cererem tellus inarata quotannis, & imputata floret usque vinea: Germinat, & nunquam fallentis termes olivae, suamque pulla ficus ornat arborem. Or rather of r Nat. hist. l. 18. Ubi palmae praegrandi subditur olea, huic ficus, fico punica, illi vitis, sub vite seritur frumentum, mox legumen, deinde olus, omnia eodem anno. Tocape in Pliny, wherein under a fair palm tree you may see an olive, under an olive a figtree, under a figtree a vine, under a vine corn, under corn all manner of wholesome herbs, all growing in one year; so that if as it was demanded of Porus, how he would be dealt withal, it were of me how I would have an argument handled in a Sermon; my answer should be the same with that Indian king Porus, Regio more; in eo enim insunt omnia. Allus. ad Nomen sec concionat. Angl. King. The third I know no better country to compare unto, than terra de Labradorâ in the west Indies, in regard of the accurate and elaborate composition. The fourth may be fitly termed Promontorium bonae spei, Cape of good hope. not so much in respect of the hopeful parts of the speaker, as the subject of his discourse, which was the promise of our Saviour, I will ease you. This indeed is Caput bonae spei, the only Cape of good hope. If these allusions seem defective, and not so apposite; as before I searched the land, so now I will the sea for fit, and the fittest of all seem to me to be these four seas: 1. Rubrum, 2. Orientale. 3. Mediterranean. 4. Pacificum. The first, because it ran all upon the bloody passion of our Saviour, I liken to the read sea. The second I compare to the oriental Ocean, not only in respect of the immensity of matter in it, depth of the author's judgement, and rare pearls of wit and art; but especially, because Extulit Oceano caput aureus igniferum sol. because out of this Eastern Ocean we saw the Sun of righteousness, Christ Jesus arising. The third, because it interveyned between the former & the latter sea, and passed through the whole continent in a manner of Divinity, I call the Mediterranean or midland sea. The fourth, for the equal current of it, but especially for the subject and matter, resembleth mare deal zur, commonly called Pacificum: for his whole discourse tended to this, that though the life of a Christian be a sea, yet that it is so calmed by Christ's promise, I will ease you, that to every child of God in the end it proves mare pacificum. My peace I give unto you, The still sea. be not troubled, nor fear; Et si vultis accipere, these judicious and methodical Sermons, four in number, are the four rows in Aaron's breastplate of judgement, the jewels are their precious doctrines, the imbossments of gold, in which these jewels were set, were their texts of Scripture: Sed ubi spiritualis tabernaculi s Vincent. Lerin. advers. haer. Bezaliel, qui pretiosas divini dogmatis gemmas exculperet fideliter, adornaret sapienter, adjiceret gratiam, splendorem, venustatem? I know not how it comes to pass, that as sometimes in Israel, though there were much metal, yet no Smith; so at this time in this famous University, though we have store of jewels, yet there is none who will profess himself in this kind a Jeweller. If the true reason hereof be the difficulty & danger of this work, wherein we fish as it were with a golden hook, Cujus jactura nullâ piscium capturâ compensari potest: then have all sorts of auditors great reason favourably to interpret their best endeavours, who for their sake not only undertake so great a task, but hazard so great a loss. If the Rehearser acquit himself never so well, what can he expect for all his pains but the bare commendation of a good memory? but if he fail, not only his memory, but his judgement and discretion also are called in question. In which consideration, when authority first laid hands on me, I drew back with all my might, till the command for repeating being repeated again and again, in the end the power of authority more prevailed with me, than the sense of mine own infirmity; Adamas ferrum à magnete tractum ad se rapit vehementiùs, though the iron, as Agricola observeth, is drawn powerfully by the loadstone; yet if a diamond be in place, the loadstone loseth his force. Artificial memory, as t Lib. 3. Rhet. ad Heren. Constat artificiosa memoria ex locis & imaginibus. Cornificius saith, consisteth of images and places. We need not go fare for them, we have them both in my Text, places, Ver. 17. Thou shalt set it full of places for stones; & images most resplendent in the Verses following: and very happy were I, if as here I have the names, so I had the natural effects attributed to some of these jewels: for, 1. The Agate keepeth a man moist, saith Dioscorides. 2. The Beril sharpeneth the wit, saith Ystella. 3. The Carbuncle infuseth spirits, saith Barraeus. 4. The Chrysolite helpeth the breathing parts, saith Rueus. 5. The Emerald is good for the sight and memory, saith Vincentius. 6. The Onyx strengtheneth the whole body, saith Albertus. 7. The Saphir freeth a man from wrath and envy, saith Tostatus. but I persuade myself, that many of these authors, when they wrote these things, had an Amethyst on their fingers, the last jewel in the third row, in Hebrew called המלחא, from מלח. u Buxtorf. epit. radic. heb. From a word signifying to dream, because they that wear it are much subject to dreaming. Amethystus lapis pretiosus, sic dictus, quòd gestantibus eum somnia inducit, and therefore leaving such incredulous relations to * Aben Ezra in Exod. 28.19. rabbinical and Philosophical legends, in a warrantable Scripture phrase I will pray to Almighty God, to touch my tongue with a coal mentioned by the x Esay 6.6, 7. Then flew one of the Seraphims unto me, having a coal in his hand, and he laid it upon my tongue. Prophet Esay, which S. Jerome interpreteth a Carbuncle, that I may inflame the hearts of this great assembly with a zeal of his glory, and both now, & whensoever I am to speak to the edification of his people; so to furnish me with materials, and assist me in laying them, that upon the true foundation Christ Jesus, I may build not hay and stubble, but gold, silver, and precious stones, such as shine in my Text; which I divide according to the four rows into four parts. THE FIRST ROW. And in the first row a Ruby, a Topaz, and an Emerald. WHether the Ruby fit not the modesty of the Speaker; the Topaz, quae sola gemmarum limam sentit, his limate and polished style; the Emerald the fresh and green verdour of his sentences, I leave to your learned censures: sure I am, the green and ruddy stones, some of them generated in the red sea, lively set forth the green wounds and bloody passion of the world's Redeemer, the subject of his discourse. The Ruby hath a perfect colour of flesh, whence it is called in Latin Carneolus; but with a lustre and resplendency fare above the nature of flesh. What fit emblem of the rays of divine majesty shining in the flesh of our Saviour? which was the argument of the Preachers first part. This Ruby nubeculâ quâdam offundebatur (as the natural) to wit, in his passion, and then changed colour, and resembled the other two gems, death displaying its colours in his flesh, which he suffered to pay the wages of sin for us; which was the scope of his latter observations. The imbossment of gold, in which these gems of divine doctrine were set, was his Text taken out of JOHN 11.50. It is expedient for us, that one man should dye for the people. The first Sermon preached on Good-friday by Master Ozborstone Student of Christ-Church. BEhold, I bring you a prophecy, but of no Prophet; I present you lying malice speaking truth, unwittingly, unwillingly, and savage cruelty providing a salve to cure the wounds of all mankind. Out of one fountain bitter and sweet, out of one field tares and wheat, out of one mouth proceeds cursing and blessing. Behold an ambitious simoniacal Priest of the Roman constitution, and that but for a year, vaunt over him that is a Priest for ever after the order of Melchizedek. Behold bloody Caiphas consulting, nay determining to put Christ to death, not for any fault of his, but because it was profitable to the Priests (it is expedient for us): yet doth he colour his bloodthirsty appetite with a varnish of common good: If we let him alone, all men will believe in him, and believing him to be a God, will advance him to be a King, & the Romans will come & take away this place and our Nation. He is but one man, what is the blood of one man to the quiet of a public state? Melius est ut pereat unus, quàm unitas, let one man dye, that the whole Nation perish not. This is Caiphas his meaning: vouchsafe we a look to it, before we consider the meaning of a much better spirit. Solomon his Lily is most beautiful among thorns. The Rose, says Plutarch, is never so fragrant, as when it is planted by the Nettle: the doctrine of the Holy Ghost seemeth never more excellent, than when it is compared with the doctrine of Devils. It is expedient he should dye, he saith not it is just or lawful: Bonum commodis non honestate metitur. Caiphas profit is become the rule of justice; in whose hands now it is not only to judge according to the rule of law, but to overrule the law also. In imitation of whom I verily think it was, that Clemens the fifth being demanded how the Templar Knights might be cut off, made this answer, Si non licet per viam justitiae, licet saltem per viam expedientiae. But if it be profitable, to whom, cui bono? to whom is it so? to us: now he speaks like himself. To S. Paul all things were lawful, yet many things did not seem expedient: to Caiphas that is expedient which is not lawful. But shall a just innocent man, a Prophet, nay more than he that was more than a Prophet, lose his life for nothing but your commodity? the answer is, that though he be all these, yet in a manner he is but unus, one man, and we are many; better it were that he suffer a mischief, than we an inconvenience; therefore be his quality what it may be, let him dye. Ne saevi magne Sacerdos: Let not the high Priest be angry; will nothing but his death appease you? You have a guard, keep him sure, manacle his hands, fetter his feet, only spare his life, bring not his blood upon your head. Tush, it is for our profit, His blood be upon us. Thus crudelitas vertitur in voluptatem, & jam occidere hominem juvat, it was meat & drink to them to spill the blood of Christ Jesus; and being pleased to consider him but as a man, they trampled on him as a worm and no man. Ystel. in Exod. Behold here in another sense Caiphas a bloody Ruby; yet, as the Rubies about Egypt aureâ bracteâ sublinuntur, so hath he gold foil Scripture in his mouth, the words of the Holy Ghost, who not only out of the mouth of babes and sucklings will have his praise, out of the mouth of asses and brute beasts will have his power to be known; but also out of the mouth of reprobates and incarnate devils will have the same truth in the same words confirmed, which holy Prophets, and the holy Spirit, by which they spoke, would have revealed. For not only holy men (as the Preacher observed) but sometimes also unholy men speak as they are moved by the Holy Ghost: Agit Spiritus Dei, & per bonos, & per malos, & per scientes, & per nescientes quod agendum novit, & statuit; but in a different manner. The Holy Ghost so touched the hearts of holy Prophets, that their hearts enditing this matter of Christ's passion, their tongues became the pen of ready writers: but on the contrary, as Caiphas did honour God with his lips, while his heart was fare from him; so (saith Saint Chrysostome) the Spirit of God touched his lips, but came not near his heart. (It is expedient.) In the exposition of Caiphas, the meaning is, it is good for us pretending common good, to kill Jesus; but the sense of the Holy Ghost is, that the precious death of our Saviour would be expedient for us, and his alone blood once shed for his people an all-sufficient ransom for their souls. Expedient it was, and behooveful in the first place, that he who should satisfy for sin (the wages whereof is death) should be a man subject to death. Secondly, that he should dye. Thirdly, inasmuch as with respect to his people he became a man subject to death; so that he should in the end lay down his life for the people. Fourthly, that he should be sufficient by his alone death to satisfy in their behalf, for whom he died. Lastly, we must inquire whether the profit of his passion be such as extendeth to ourselves, or not; we shall find it doth: for so are the words of the Text, It is expedient for us. Expedient it was that the Saviour of man should be a man, Ecce homo, behold he is so: for coming to save man, suscepit naturam quam judicavit salvandam, he became in all things, sin only excepted, like unto us. It was fit it should be so; for if the Deity had opposed itself, non tam ratio quàm potestas Diabolum vicisset, what mystery had there been for God to vanquish the Devil? how should the Scripture have been fulfilled, The seed of the woman shall break the Serpent's head? yet there is an experiment beyond all this, Experiar Deus hic discrimine aperto an sit mortalis, saith the spiritual Lycaon; if he carry about with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a body subject to dissolution, doubtless he is a man. Thus therefore that he might show himself a man, it was expedient that he should die. Is this thy reward, O sweet Saviour, for stooping thine infinite majesty so low as to become earth, and thirty three years to converse amongst us, must thou dye? It must be so, yet not for any necessity of justice in respect of himself; for never Lamb more innocent: nor of constraint; for at the very time of his apprehension, when he had less than twelve Apostles, he had more than twelve Legions of Angels at his beck; at the breath of his mouth, the majesty of his countenance, the force of those his words, I am he, a whole troop of his persecuters fell backwards: but it must be so, because the determination of the Trinity, and the conformity of his own will thereunto will have it so: Oblatus est quia voluit (saith the Prophet:) I lay down my life (saith himself:) Yea, Caiphas said as much in effect, It is meet, not that one should be put to death, but that he should dye: Mori infirmitatis est, sic mori virtutis infinitae. There wanted not other means to redeem man, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was meet, that by the death of the Son of God we should be redeemed: Sanguine quaerendi reditus animâque litandum. No escaping the stroke of the Angel, but by sprinkling the Lamb's life blood: no means to return from exile, till the death of the high Priest. Must he dye then? and are the Scriptures so straight in this point? O death, how bitter is thy remembrance? witness our Saviour: Si fieri potest, transeat hic calix; but sith for the reasons before named that was neither possible nor expedient, sith dye he must, what death doth the Holy Ghost think to be most expedient? If he may not yield to nature, as a ripe apple falleth from the tree, but must be plucked thence, there are deaths no less honourable than violent: shall he dye an honourable death? No, he must be reckoned among the malefactors, and dye a shameful death. In shameful deaths there is a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rid him quickly out of his pain: Misericordiae genus est citò occidere. No, that was not expedient, Feri ut se sentiat mori, it was expedient that he should dye a tedious and most painful death, wherein a tract of linger misery and lasting torment was to be endured: What death is that? I need not amplify; even by the testimony of the Holy Ghost the death of the Cross was for the torture most grievous, for the shame most infamous: He humbled himself, and became obedient unto death. Can his humility go on one step further? Yes, one step, even to the death of the Cross, that is a death beyond death; the utmost and highest of all punishments, saith Ulpian: Having in it the extent of torture, saith Apuleius: The quintessence of cruelty, saith the Roman Orator. It is not amiss to know the manner of the execution of this death. First, after sentence given, the prisoner was whipped, then forced to carry his Cross to the place of execution, there in the most tender and sinewy parts of the body nailed to the Cross, than lifted up into the air, there with cruel mercy for a long while preserved alive; after all this, when cruelty was satisfied with blood, for the close of all, his joints were broken, and his soul beat out of his body. This was part of his pain; I say part, I cannot express the whole, the shame was much more: Infoelix Lignum, saith Seneca truly, and unhappy: for until this time the curse of God was upon him that was hanged. It is a trespass to bind, 'tis wickedness to beat, it is murder to kill: Quid dicam in crucem tollere? Look we to the original, it was first devised by Tarqvinius, as the most infamous punishment of all, against such as laid violent hands upon themselves. Look we to the use of it, they accounted it a slaves, nay a dog's death; for in memory that the Dog slept when the Geese defended the Capitol, every year in great solemnity they carried a Goose in triumph, softly laid upon a rich carpet, and a Dog hanging upon a cross. Look we to the concomitancy, Non solent suspensi lugeri, saith the Civilian, no tear was wont to be shed for such as were crucified. And was it expedient that our Saviour should dye this death? It was expedient, that the prophecy of Esay might be verified, We saw him made as the basest of men; and of David, A scorn of men, and the outcast of the people; and of himself, They shall deliver him to the Gentiles, to mock, scourge, and crucify him. These were prophecies that it should be so; yet we want a prophecy that saith, It is expedient: That we do not, Oportet filium hominis exaltari, ut Moses extulit Serpentem; for that Serpent, lifted up to cure all that looked upon it, was an emblem of Christ. Thus himself, who was a high Priest for ever, did prophesy of himself, being now both priest and sacrifice. It was expedient that he should dye, & thus dye: to be forsaken of his friends, falsely accused by his enemies, to be sold like a slave, mocked like a fool, spit upon like a made man, whipped like a thief, crucified like a traitor; make up a misery, that the sun shamed, the earth trembled to behold it: yet it was expedient, it must be done, God hath said it. Me thinks, I hear our Saviour say in this baptism of blood, as he said in his baptism of water, Thus it becometh us to fulfil all righteousness, and thus it became him, for whom, & by whom are all things, to consecrate the Prince of our salvation through afflictions. The prophecies had said it, it should be so, and it was expedient that he to whom they pointed should fulfil them, that so in fullness of truth he might take his leave of the cross, and say, Consummatum est, those things which were written of me have an end. All this while we see not the reason why he should be thus tormented: Go to Pilate, his answer will be, I am innocent of the blood of this man: Inquire you of the Scribes and Pharisees, their answer will be, We have a law, and by this law he must dye, because he made himself the Son of God. This was no fault, he was so, and therefore without robbery or blasphemy might both think and declare himself to be so. Go we further, from popular Pilate and the cruel Jews to God himself, and though we be but dust and ashes, for the knowledge of this truth presume we to ask, Cur fecisti filio sic? How may it stand with thy justice that he should dye, in whom there was found no fault worthy death, nay no fault at all? the unswer is, Expedit mori pro populo: yet, O Lord, wilt thou slay the righteous with the wicked? nay, which is more, wilt thou slay the righteous, and spare the wicked? nay, which is yet more, wilt thou slay the righteous for the wicked? shall not the Judge of all the world do right? God cannot choose but do right, the wages of sin is death; though he have not sinned, the people have. If the principal debtor cannot pay, the surety must; if the prisoner dare not appear, the bail must: Christ was the surety, the bail of the people, and so God might permit his justice against sin, to take hold on him, and he must dye for the people, if he will not have the people dye. It being known that he died for the people, it is worth the while to know who these people were, for whom he died. Caiphas had respect to the Jews only, and their temporal good; but the Holy Ghost intended the spiritual good of the Jews primarily, though not of them alone: but of the people also through the world. But is it possible, that of all people he should dye for the Jews? Ab ipsis, & pro ipsis? these were they that spit upon him, whipped him, smote him on the face, crowned him with thorns, tore him with nails; these were they, who in the act of his bitter passion, when his soul bereft of all comfort, laden with the sin of all the world, and fierceness of his Father's wrath, enforced from him that speech, than which the world never heard a more lamentable, My God, my God, why hast thou forsaken me? then in stead of comfort they reviled him, If thou be the Son of God, come down from the cross, all this notwithstanding though they persecuted him, he loved them; though they cried Away with him, he died for them, & at his death prayed for them: Father, forgive, and pleaded for them, they know not what they do; and wept for them, offering supplications in their behalf with prayers & strong cries. Greater love than this can no man show, to lay down his life for his friend: yet thou, O blessed Saviour, art a pattern of greater love, laying down thy life for this people whilst they were thine enemies; but not for this people only, (the Holy Ghost so speaks) O Lord, we were thine enemies as well as they, and whilst we were thine enemies, we were reconciled to God the Father by the precious death of thee his Son. For the Scripture setteth forth his love to us, that whilst we were yet sinners he died for us. He for us, alone for us all: the same spirit which set before him expedit mori, did sweeten the brim of that sour cup with this promise, that when he should make his soul an offering for sin, he should see his seed: that as the whole earth was planted, so it might be redeemed by one blood; as by one offence condemnation seized upon all, so by the justification of one, the benefit might redound unto all to the justification of life. And this blood thirsty Caiphas unwittingly intimated, saying, Expedit unum mori pro populo. If one, and he then dead could do thus much, what can he not do now, now that he liveth for ever? He trod the winepress alone, neither is there salvation in any other. S. Stephen was stoned, S. Paul beheaded, Nunquid pro nobis? No, it cost more than so, it is done to their hands, there is one, who by the oblation of himself alone once offered, hath made a perfect and sufficient sacrifice for the sins of the whole world. And that whilst it is a world: for our Saviour, that stood in the gap betwixt God's wrath & us, catching the blow in his own body, hath by his blood purchased an eternal redemption; every one that believeth in him shall not perish, but have life everlasting. In the number of which believers if we be, then is the fruit of his meritorious passion extended to us, we may challenge our interest therein; and in our persons the Prophet speaketh, He bore our infirmities and carried our sorrows, he was wounded for our transgressions, the chastisement of our peace was upon him, and by his stripes are we healed. Which great benefit, as it is our bounden duty to remember at all times, so this time, this day Vivaciorem animi sensum, & puriorem mentis exigit intuitum, recursus temporis, & textus lectionis, as S. Leo speaketh, The annual recourse of the day, and this text fitted to it, calleth to our mind the work wrought, & the means by which it was wrought on this day: to him a day of wrath, of darkness, of blackness, & heavy vengeance; but to us a good day, a good Friday, a day of deliverance & freedom, a day of jubilee and triumph. For as on this day by the power of his Cross were we delivered from the sting of sin, and tyranny of Satan, so that whereas we might for ever have sung that mournful Elegy, O wretched men that we are, who shall deliver us from death & hell? we are now enabled to insult over both, O death, where is thy sting? O hell, where is thy victory? Which victory of our Saviour, and ours through him so dearly purchased, when we call to mind, let us consider withal, that as the cause of this conflict on his part was his love to us; so on our parts it was the heinousness of our sin, not otherwise to be expiated than by his death. And as the first ought to raise us up to give annual, daily, & continual thankes to him, who did and suffered so much for us; so the second should withhold us, & keep us back from sin: that since our Saviour died for our sin, we should dye to sin, & rather dye than sin. This blood once shed is good to us; Expedit nobis, if to faith in that blood we join a life beseeming Christianity: but if by our crying sins & trespasses we crucify him again, we make even that blood, which of itself speaketh for us better things than the blood of Abel, in stead of pardon to cry for vengeance against us. Let us therefore look up to him the author and finisher of our salvation, beseeching him, who with the blood of his passion clavae rocks & stones asunder, with the same blood, which is not yet nor ever will be dry, to mollify and soften our hard hearts, that seriously considering the heinousness of our sins, which put him to death, and his unexpressible & unconceivable love, that for us he would dye the death, even the death of the Cross; we may in token of our thankfulness endeavour to offer up our souls and bodies as a reasonable sacrifice to him that offered himself a sacrifice for us, and now sitteth at the right hand of God; to this end, that where he our Redeemer is, there we his people and dearest purchase may be for ever. THE SECOND ROW. And in the second row thou shalt set a Carbuncle, a Saphir, and a Diamond. THat the second Speaker, that sweet singer of Israel, whose ditty was, Awake, & sing ye that sleep in dust, made (according to my Text) a row, or Canticum graduum, a Psalm of ascents or degrees, I cannot but even in a duty of thankfulness acknowledge, for the help of memory I received from it: had not he made a row, that is, digested & disposed his matter in excellent order, I should never have been able to present to you the jewels set in this row, which are all (as you see) most orient. Of all red stones the Carbuncle, of all blue the Saphir, Plin. nat. hist. l. 37. of all simply the Diamond hath been ever held in highest esteem: Maximum in rebus humanis pretium adamas habet, non tantum inter gemmas. Comment. in Esay. Carbunculus (saith S. Jerome) videtur mihi sermo doctrinae, qui fugato errore tenebrarum illuminat corda credentium, hic est quem unus de Seraphim tulit farcipe comprehensum ad Esayae labra purganda. Whether this second Preacher (in S. Paul's phrase a Prophet) his tongue were not touched with such a coal, I refer myself to your hearts and consciences, Nun ardebat cor vestrûm in vobis, cùm exponeret vobis Scripturas? The second jewel was a Saphir, according to the Hebrew derivation from Sepher, a book, wherein we may read both the doctrine and graces of the second Speaker: Hic lapis (ut perhibent) educit corpore vinctos, saith Vincentius; and was not his doctrine a Jayle-delivery of all death's prisoners? It is a constant tradition among the Rabbins, that the tables of stone, Bellar. l. 2. de Verb. Dei. wherein the ten Commandments were written with the finger of God, were of Saphir. For although Pliny affirmeth, Nat. hist. l. 37. that the Saphir is a stone altogether unfit for sculpture, yet this can be no just exception against this tradition, sith the engraving of the ten Commandments was done by the finger of God above nature. Moreover, it is clear out of this Text, that the name of one of the Patriarches was written in the Saphir. Such a Saphir was the second Speaker, having the Laws of God imprinted in his heart. The third jewel is a Diamond, in Hebrew called Jahalom, because it breaketh all other stones; in Greek Adamas, that is, unconquerable, because it can neither be broken by the hammer, nor consumed in the fire: nay, the fire (saith Zenocrate's) hath not so much power as to slain the colour, much less impeach the substance of this stone. Call to mind among the virtues of a Magistrate, conspicuous in this divine Orator, his unconquerable courage & unstained integrity, and the comparison is already made. Pliny reporteth, Adamantem sideritem alio Adamante perforari: think you not, that if a man could have a heart as hard as the Adamant, this Adamant, pointed with sacred eloquence, could break it and make it contrite? Lastly, Pliny addeth, that the Diamond is a sovereign remedy against poison, Et ideò regibus charissimus, iisque paucis cognitus, in high esteem with Princes: if, as our gracious Sovereign hath, so all Christian Princes had such Diamonds as this; if such Preachers were their earrings, they should be free from the danger of all poisoned and heretical doctrine. If as the stones placed in the second row agree with the gifts of the Speaker, so they sort as well with the doctrines of his Text, I am sure you will all say, that this second order of stones is not out of order. A most remarkable story of the Carbuncle we have, that cast in the fire among live coals, it seemeth to have no grace in it; but quench the other coals with water, & it shineth more gloriously in the ashes than ever before: so our Saviour in the brunt of his passion, while he was heat by the firebrands of hell, Scribes & Pharisees, Jews & Romans, seemed to be dead, and lose all his colour & beauty, nay, was indeed dead according to his humane nature (his soul being severed from his body:) but after the consummation of his passion, and the extinction of the fiery rage of his persecuters with his blood, in his resurrection he shown himself a most glorious Carbuncle, shining in majesty, & burning in love. After his resurrection, in the day of his ascension, he taketh possession of his throne in heaven, which, Chap. 1. V 26. in Ezekiel is said to be like a Saphir stone, & now sitting at the right hand of God the Father, having conquered sin, death, & hell, & made all his enemies his footstool, he is become the only true orient Diamond in the world: whether you take the name from the Greek ἄδαμασ, ab ά & δαμαω, or the Hebrew םלהי from םלה, being invincible himself, and overcoming all adverse power, breaking his obstinate enemies in pieces, like a potter's vessel, with a rod of iron. The embossment of gold, in which these gems of divine doctrine were set, was his Text taken out of A Sermon preached by Doctor John King than Dean of Christ-Church, and Vicechancellor of the University of Oxford, afterwards Lord Bishop of London, upon Easter day in Saint Peter's Church in Oxford. ESAY 26.19. Thy dead men shall live together, with my body shall they rise: awake and sing ye that dwell in dust; for the dew is as the dew of herbs, and the earth shall cast up her dead. IT would ask the labour of an hour to settle this one only member, I find such a Babel of tongues at odds about so few words. Variae lectiones. Whereas we read terra projiciet, or ejiciet, the earth shall cast up or bring forth, as it doth her herbs and winter prisoners, Junius hath, Dejecisti in terram, Castalio, terram demoliris, the Seventy, Terra cadet, S. Jerome, Dejicies in terram, the Chaldee paraphrase, Trades in infernum: and for mortuos, in Hebrew * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephaim, from a word signifying to cure, per antiphrasin the Seventy read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wicked or ungodly; S. Jerome, Gigantes, stout and robustious against God. But to set you in a right and inoffensive way, I reduce almost an infinity of distractions to two heads. For all of them either speak of the resurrection of the dead indefinitely, which they do that say, Terra ejiciet, to wit, postquam in terram dejecisti. For the earth cannot cast up that it hath not: and, Manium terram demoliris; or of the destruction of the wicked, one only species of the dead, which the Seventy call impios, others Giants, mighty to transgress; both senses, as the Northern and Southern rivers running from contrary points meet in the Ocean; so these from sundry and discrepant conceits run into one common place of the general resurrection, save that the latter add a strain to the former of God's vengeance, and wrath prepared for the wicked. Sense twofold. Thus having set the letters of my Text together, & accorded the words, it remaineth that their scope and intent be freed from question. There is not one of the learned Scribes, old or new, Jew or Christian, whose spirit and pen hath not fallen upon one of these two senses (viz.) that the Prophet either speaketh of the resurrection of the dead at the last day, or of the restitution and enlargement of the people from their present straits: in which (say they) calamity is a kind of death, captivity as the grave, God's people as the seed in the ground, God's grace and favour as the comfortable dew, to revive and restore them to their wont being. Of these two companies some go after the literal grammatical sense, lending not so much as the cast of their eye toward the allegory, as Strigelius, Clarius, Brentius: Others on the other side of the bank standing for the shadowed resurrection, are not so peremptory; but si quis aliter sentire mavult, per me liber hoc faciat: and Calvin himself in his commentary lays out as it were a lot, as well for the true as the typical resurrection: Falluntur Christiani, qui ad extremum judicium restringunt, Prophetatotum Christi regnum ab initio ad finem usque complectitur. Aquinas equally joineth them both; Hìc est propositio resurrectionis, vel corporalis in die novissimo, vel à miseriâ captivitatis. To conclude then, as in the 37. chapter of Ezekiel the resurrection of the dead is brought in as an argument by God himself, to ascertain the people of their delivery from thraldom; an argument à majore ad minus: Can he raise and revive the dead? and can he not much more restore the distressed? yet I will be bold to say, that the proper resurrection of the dead, without the veil of a metaphor in the hardest construction that can be made of the words, is either the scope of the Prophet, or his proof, his intent or his argument, his main and principal conclusion, or his strongest principle to demonstrate his conclusion. And Mr. Gualther giveth a good reason why all other comforts are sealed up with this doctrine and promise of the universal resurrection, Quòd nulla alia sit certa & solida consolatio, because all other calms are temporary, flux and mutable, from which there are recidivations and relapses into subsequent storms. By this time I am secure, that no mist of an allegory can so trouble or dim your eyes, but that you clearly behold in the true glass of my Text a fair and undoubted image of the resurrection of the dead; which being the proper subject of this feast, I hope I have sufficiently warranted the choice of my theme, and so I proceed to the explication. Thy dead shall live, with my body shall they rise, awake and sing, Analysis Textus, partium ordo & divisio. etc. Ye see how many members there are in the body of my Text; yet in resolution and in issue they are all but one: It is a totum similare. As the whole water of the sea is but water, and yet every drop of the sea is water too; so the whole bulk and shock of my Text is the resurrection, and yet every part and parcel thereof is the resurrection also: for mark the words, Vivent, resurgent, evigilabunt, cantabunt, germinabunt, projicientur. mortui, cadaver, pulvis, habitatores pulveris, herbae, inferi seu manes. What is this in the whole composition, what in every limb & joint apari, but the echoing and resounding from one to the other the doctrine of the resurrection? To omit (besides all these which have their tabernacle in the sun, and are evident and apert professions thereof) many secret & mineral arguments couched in the bowels and bosom of my Text, which shall be extracted in their due time. Bees are not so like Bees, but that there are individual differences between them; neither are the members of my Text so like, but that they may be distinguished. Thus then by way of objection and answer you may perceive their distinction and order, as also the main scope to which they tend. Doth any object, Nihil est post mortem, death is an utter extinction? It is answered, not so: for thy dead shall live. Doth he go on and say, they may live in their spirits, which never dye; but what for their bodies? It is answered, With my body shall they rise. Rise, do you say? but by what authority? what shall be the instrument and means thereof? The shrill sound of the last Trump awaking them out of their sleep, and the voice of God, Awake ye that dwell in dust. Awake they may and rise, but to no less wretchedness and misery than before: Answer, They shall awake and sing; it shall be a triumphant and joyful resurrection. Yea, but show us any sign thereof, and we will believe it: Answer, Thy dew is the dew of herbs; nature hath printed this truth in every garden thou walkest in. Lastly, if they say the earth hath devoured our bodies, how shall we then arise? It is answered, Terra projiciet, the earth shall be driven to disgorge and cast them up again. There are degrees and ascents in my Text: 1. Vivent may be in soul; but 2. Resurgent must be in body. 3. Evigilabunt may be to sorrow; but 4. Cantabunt must be to joy. 5. Ros herbarum is but a light from nature; but 6. Terra projiciet is an act of irrisistible compulsory power. The first is the fundamental proposition, and showeth the entity, what is and shall be, Vivent mortui. The second is exposition, and showeth the manner, Resurgent. The third is confirmation, and showeth the efficiency, Evigilabunt. The fourth is congratulation, and showeth the quality, Cantabunt. The fifth is illustration, and showeth the probability, Ros herbarum. The sixth and last is conclusion, and showeth the necessity, Terra projiciet. There is a time of gathering, and a time of scattering. These six, either members or remarkable points and joints of my Text, hitherto severed, sith the Prophet hath construed together, I will reduce to three combinations, and so handle them. The 1. Vivent and resurgent. 2. Evigilate and cantate. 3. Ros tuus and terra projiciet. The first combination or conjugation is Vivent and Resurgent. There is a difference between them; the former is partial & incomplete, Abraham, Isaac, and Jacob were alive (as is proved by our Saviour's argument: Deus non est Deus mortuorum, sed viventium) when their bodies were not living; the latter is total and absolute, and addeth the life of the body to the life of the soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of that whereof before there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall live therefore & rise, but who? Mortui, the dead; the dead is the common genus & sagena, that comprehends all sorts good and bad: Moritur pariter doctus & indoctus, in hoc tertio we all agree. In the first and archetypal world, when one man was as nine men, had nine men's ages, yet the end & period of all their acts is, Et mortuus est: and whatsoever the chronicles of the Kings of Judah and Israel omit beside, they omit not this, Et dormivit cum patribus. Death is that Syncope or Elision, that cutteth not out letters or leaves, but lives; and which not Grammar, but nature shall cause us to understand: — Mors ultima linea rerum, our whole life being but linea circumducta rediens ad idem punctum, à pulvere ad pulverem, the assured period and full point after all other points, pawses, sections and intersections, changes and vicissitudes of this mortal life: after all our eatings and drink the symbolum or shot that must be paid, the centre, to which our corruptible body, which presseth down the soul, doth by its weight and proneness forcibly tend. Mortui. Consider once for all the subject of this clause, and all the proposition, & how it climbeth; first mortui: secondly, cadaver: thirdly, pulvis: fourthly, habitatores pulveris: fifthly, inferi and manes; free Denizens among the dead, such as might say to corruption, thou art our father; and to worms & dust, ye are our brothers and sisters. Yet these dead carcases, carrion, dust, inveterate dust, netherlanders, shall live and rise: Non obstat potentiae Dei diuturna putredo, walk but a pace or two backward, ye shall find a negative to this affirmative, the dead shall not live. Is there yea and nay in the Holy Ghost? Yea, and both true. For elucidation whereof take the rule of Brentius in his Nominibus, meum & tuum ●ita est tota vis concionis: Thy dead shall rise, that is, the Lords dead, either mortui propter Dominum, as Martyrs; or in Domino, as all believers; or quorum tota vita martyrium, whether they live or dye they are the Lords: Interfecti mei in some readings, in the genuine cadaver meum, the dead being, or which are my body, and then by collection, as Junius well observeth, cadavera mea quoque, all the bodies of my Saints, which are as it were mine, because they belong to my mystical body. Now then when it was said Mortui non resurgent, Mortui was put simply, and without addition, as Hyperius saith: but in these propositions mortui vivent, cadaver resurget, you have a specifical difference, not omnes mortui, but tui, that is, Gods: cadaver, non omne, sed meum, that is, Christ's: opposite whereunto are mortui Satanae, & cadaver Antichristi. Hence cometh that seeming antilogy, or contradictio linguarum, strife of tongues, Resurgent, non resurgent, they shall, they shall not rise. But shall not all live, and rise again? Doubtless they shall, the righteous in a right and real acception: their life is a life indeed, vital, immortal, Angelical, nourished at the tree and fountain of life, animated and perpetuated from the Lord of life, and they rise as the morning Sun fairer and fairer, to a glorious, joyful, incorruptible, and celestial resurrection. Non sic impii, non sic, they live, or rather dye a death, and that the second, and that second a thousand fold; or rather they live a life, a term without term, of being and not being, corrupting and not ceasing, burning and not consuming: Ignis eorum non interit, they shall never be able to extinguish their fire, nor their fire them; absumit ut servet, servat ut cruciet, the Salamanders of hell fire are kept in torment and vexation for evermore: and they rise, ut lapsu graviore ruant; as Jezebel was mounted to the window to be cast down to the dogs: as Herod to his throne, for a more woeful and spectable ruin: as Lucifer, or rather Tenebrifer (as Bernard calleth him) to the side of the mountain, for a more astonishable confusion. Our Saviour knits up both in two words: Some shall rise to the resurrection of life, there is the true vivent & resurgent; some to the resurrection of condemnation, there is the opposite. The second combination is Evigilate & cantate: ye shall observe in this and diverse other passages in this Prophet diverse interlocutions, prosopopeias, and changing of persons. First, here the Prophet speaketh to God, or God to Christ, Thy dead shall live: Secondly, Christ to his Father, With my body shall they rise: Thirdly, here is God's apostrophe to the dead, Awake and sing: Fourthly, the answer of the dead to God, Ros tuus, that is, quem tu irrorasti; or God's apostrophe to his Church, Ros tuus, id est, qui super te cadet, O Ecclesia mea: Last of all, as it were the chorus and consent of all, Terra projiciet. Awake and sing are God's alarm to the dead; habitatores pulveris, the household and menial to dust. Now what voice, but the voice of God shall I say, like a Trumpet, or the roaring of a Lion, or the sound of many waters, or a clap or crack of thunder (all come too short) were able to inform and actuate dust and rubble to audience? Loquor ad Dominum might they say with Abraham, cùm sim pulvis & cinis? Howsoever pulvis & cinis in synthesi may do it, I am sure pulvis & cinis in analysi cannot. We attempt not to rouse up those that are in a dead sleep without loud cries, but is any man so mad as to spend his voice, though a stentorian, and rend his throat against deaf rocks? Behold, God doth more than this by that powerful instrument of his glorious Word, that gladius delphicus, that is more than Moses rod, wherewith he wrought wonders: more than jacob's staff, wherewith he prospered: more than Judah's sceptre, wherewith he governed: more than Joseph's cup, wherewith he divined: I say, by that powerful instrument, by which he said Fiant to heaven and earth, and they were created; Effata to deaf ears, and they were opened: Tace to the raging of the sea, and it was stilled: Obmutesce to the crying Devil, & he was silenced: Exi foras to the dead carcases, & they came forth; by that doth he say to these dead and moultred in the earth, Awake and sing. Awake: but with what eyes to behold the light of heaven? when the windows of their bodies have been long since shut down, their crystal glasses of nature broken, their seers sunk into the holes of their head, clay dwelleth in their tabernacles, and rottenness in their circles, and the scorn of the Idol in Baruch is fallen upon them, They cannot wipe the dust from their eyes. And sing. How shall they sing in a strange land? what be their instruments to sing to? where is their living harp, and well tuned cymbal? is it hung upon the willows of Babylon, or rather tied to the roof of their mouth? where are their songs of praise and thanksgiving, which they sang in the land of the living? — Olim ego longas Cantando memini solitum consumere noctes; Nunc oblita mihi tot carmina. We are now laid in the land of forgetfulness, we have taken up and made our beds in the dark, our mouth is filled with gravel, and the slime of the pit sticketh in our throats: all this notwithstanding, they that are in their tombs & graves shall hear the voice of the Son of man, & earth, earth, earth in Jeremy winnowed and bolted by death into the smallest dust, shall be effigiated and shaped anew into living men; Et ex his vermiculis & pulvere, saith Saint Bernard, instaurabuntur muri coelistis Jerusalem. Before I end this second combination, I remember that I noted unto you two things: first, the efficiency in the exuscitation, Awake; where forget not in the mean while to reserve for a latter meditation, that death by the phrase of my Text is a sleep: secondly, the quality; for sith they are willed to sing, that imports a joyful resurrection: Musica in luctu importuna, and it must be a most joyful resurrection, when such as shall partake thereof not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so the Seventy) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Aquilas) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Symmachus) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Theodotian.) Agreeable hereunto is that of our Saviour, Lift up your heads, for your redemption draweth nigh. And here once more to the wicked we send libellum repudii: Non est vobis pars, neque sors, ye may not consort with us in our blessed harmony, the voices of Ashdod and Canaan cannot tune together: to you belongeth, plangent tribus terrae, & tribulabitur ibi fortis, your singing shall be turned to sighing, your Tabrets' & Shaumes into everlasting beat and hammering on the anviles of your breast, your shouting into howling and yelling, your clapping of hands into gnashing of teeth, your praising into blaspheming & cursing, & all your rejoicing shall be as the mourning of Hadradrimmon in the valley of Megiddo; yea much more than of Hadradrimmon, because in the valley of Hinnon, is the lake and furnace of endless disconsolation. This Prophet shall conclude, Behold my servants shall rejoice, and ye shall be ashamed: my servants shall sing for joy of heart, and ye shall cry for sorrow, and howl for vexation of mind. The third combination is, Ros tuus & terra projiciet, which giveth a double proof of the former doctrine: the one as it were of course, nature and common sense teacheth; the other of force, the creature must and shall accomplish it. Terra projiciet, that is, saith Rabbie David, Thou (O God) shalt command it. The learned in their Commentaries distinguish these proofs by a discrepancy of words, Elicere proper to the dew, and projicere fatal to the earth: the dew gently allureth, and calleth forth the herbs; so doth the Word & Spirit of God sweetly and easily bring up (may I say) these embryo's of death. But say that the earth withhold them, opposing her locks and bars, and pleading perhaps the prescription of hundreds or thousands of years, there is then place for projiciet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, angry and impatient though she be, reddet, non sua, she must cast them up, as the stomach a surfeit, and a woman an abortive fruit. See how God hath furnished us with all sorts of arguments: if Liber foederis will not serve, we may read in the book of nature, or rather Bibliotheca librorum, described with a text hand, in fair and capital letters, the resurrection of the dead. Interroga jumenta, saith Job: Interroga olera, saith my Prophet: Considera Lilia agri, saith our Saviour: look into the fields, or sit still in your gardens, every one under his own vine, and behold the growth of the plants and flowers, how after the cold of Winter, when the deadness of the year had blotted and blurred as it were the face of the earth, and the print of nature seemeth to be quite razed out; yet (as Esay speaketh of the Oak and Elm) there is a substance in them, and by the comfort of the vernal sunshine, and fatness of the clouds dropping on them, they garnish and cover the earth again, as with the carpets of Egypt, and cloth it as with a joseph's coat, with all the variety of colours nature can invent. Nature is full of such demonstrations; I could bring you a band of creatures to strengthen this point. The bird of Arabia that riseth out of her own ashes, the insecta animalia that spend the Winter season in a shadow of death, the seed that lieth and dyeth in the earth, our sleepings and awaking, nights and days, winters and summers, autumnes and springs; but I leave them all, and cleave to the resemblance in my Text, Thy dew is as the dew of herbs; but when this dew and soft distillation is too weak to work this effect, God hath a torrent and flood to do it: Terra ejiciet, & contermina terrae, the sea that is married to the earth & lieth in her arms & bosom. He shall say to the sea, Give; and to the earth, Restore, and all creatures in them, and in all the world besides that have devoured and swallowed the flesh of his chosen, when that day cometh, shall find that they have eaten morsels like asps, and drank a draught of deadly poison, too strong and hard of digestion for their over weak stomaches. I end with the words of this Prophet, chapped. 66. Quis audivit unquam tale? quis vidit huic simile? nunquid parturiet terra in die unâ? & tota gens parietur simul? at this day it shall be so. Saphirus aureis punctis collucet, the best kind of Saphir, The recapitulation with addition of appendent arguments. saith the Naturalist, hath something like points of gold in it: Such were these we now handled; give me leave to use the Speakers phrase, though not in his sense, spare me to recapitulate, or rather from recapitulation: for what have I done else all this while? Me thinks the six parts of this Text are like the six cities of refuge, Deut. 19 to which those that had slain, shall I say? nay, rather those that are slain may fly, to save shall I say? nay, but to recover and restore their lives: and they are all like the wheels in Ezekiels' vision, Rota in rotâ: or as the celestial Spheres one in the other, all moving alike to the same purpose: all striving for an Article of faith, one of the twelve flowers in the garland of our Creed, one of the twelve stones in the foundation of the holy City. I remember in the inheritance of Judah, among the rest there fell to their share sex civitates, & villae earum. Is there any such a desert so barren, so hopeless, so waste, as death and the grave, desertion of life and being, when milk forsaketh the breasts, marrow the bones, blood the veins, spirit the arteries, and the soul the body? yet when you are brought to this desert of deserts, you shall find sex civitates, & villas earum, six main and eminent proofs of the resurrection, with as many less, like suburbs, granges, and appertinent villages. For first, Mortui vivent is a main argument, grounded upon the Word and Promise, like civitas; but mortui tui is civitas & villa, a main with an appendent argument drawn from the propriety that God hath in us. Secondly, Cadaver resurget is civitas, but cadaver meum is civitas & villa, a main argument, with an appendent drawn from the society between the head & the members: he that raised Christ shall quicken us. Thirdly, Awake & sing are civitates, main arguments drawn from the command & power of God, who saith, Return ye sons of Adam, and they return; but that the nature of the phrase should import a sleep, & no death, no privation of speech, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pythagoricam, for a while, till God loosen the strings of the tongue, and put breath into the organ again, these are civitates & villae earum. Yet further, by Montanus his collection, pulvis & habitatores pulveris are villae, appendent arguments, the one from the matter of our creation, when we are at the worst we are but dust, from which our creation was, and why may not from thence our recreation be? the other from the term of our abode, habitatio; which (saith he) is not of those that take up their mansion or long home, but of sojourners and factours, who continue for a while in foreign countries till they have dispatched their affairs. Add lastly to all these the map of the whole earth, in every leaf of grass describing the truth of this doctrine: — inscripti nomine vitae nascuntur flores— with those insufferable passions, pangs, and angariations, which the common mother to us all is put unto, till she be rid of us, as the Whale of Ionas. A word of application, and it shall be the explication, which some very learned Expositors give upon cadaver meum. We have hitherto taken it to be the word of Christ to his Father; they say rather it is the word of the Prophet to his brethren, as if in effect he had said, I preach to you no other doctrine than that I believe myself: I teach that the dead shall live, and I am assured that with my body shall they rise. In which sense it is a parallel to that Magna Charta, that great and memorable record which Job transmitteth to all posterity, I know my Redeemer liveth, and I myself shall see him with these eyes, and no other; concionantur profani homines, the fashion of these worldly men is to prate of the life of the righteous, as Balaam of their death, like men in a trance, without sense or affection after it. The food of the soul is unto them as Barzillai his bodily food was unto him, they eat it without any appetite or relish: (Hath thy servant any taste in that he eateth, saith he to David?) and the comforts of the Gospel to them as music to him: (Can I hear the voice of singing men or women?) They behold Canaan from the Mount, and the goodness of God afar off: my meaning is, they can talk of cadavera aliorum, but mind not, or at least hope not for cadaver meum: Odi sapientem qui sibi non sapit; qui sibi nequam, cui bonus? Nequam, saith Saint Bernard, is as much as nequaquam: all that this man knoweth or doth is as much as nothing, sith it availeth not himself; his case is like that of Tantalus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Plato saith, who hath apples at his lips, and water at his chin, and yet pines for want. O unhappy man, go to the prodigal child, he came to his father with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to that child of the world, who came to our Saviour, Magister, dic fratri ut dividat mecum haereditatem, that is, suffer not a goodly inheritance of a joyful resurrection to be taken away by the violent, but thrust thou in for thy part among them, and when they shall say, corpora nostra, our bodies shall rise, say thou with a fiducial faith, cadaver meum, so shall my body rise: and let every one that heareth me this day say with the Prophet, Remember me, O Lord, with the favour of thy people, and visit me with thy salvation, that I may see the felicity of thy chosen, and rejoice in the joy of thy people, and glory with thine inheritance. THE THIRD ROW. And in the third row a Turkeys, an Agate, and an Amethyst. FEw there are but know the Turkeys, tanquam ungues digitosque suos, wearing it usually in the pale of their rings. An excellent property it is said to have of changing colour with the sick party that weareth it, and thereby expressing a kind of sympathy. Rueus a great Lapidary avers upon his own knowledge as much: I was acquainted (saith he) with a man whose Turkeys suddenly upon his death changed colour, Rueus de gem. Ego novi quendam quo mortuo Turcois apparuit obscurior. and fell in the price. The Agate is a gem of diverse colours, spots and lines, the concourse whereof is sometimes so happy, that it representeth the lineaments of men, beasts, and other natural bodies: Nunc formas rerum dans, nunc simulachra deorum. Of all, that of Pyrrhus was held by him in greatest estimation, of others in admiration, wherein the lines and spots were so drawn by nature, Plin. l. 37. c. 1. In Pyrrhi Achate novem Musae & Apollo citharam tenens spectabantur, non arte, sed sponte naturae ita discurrentibus maculis, ut Mulis quoque singulis sua redderentur insignia. that Apollo with the nine Muses and their several instruments were conspicuous in it. As for the Amethyst, it is a gem of a middle colour, between wine and violets, so named either because applied to the navel it is a remedy against drunkenness, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 steretico & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or (as saith Pliny) quod ad vini colorem accedens priusquam degustet in violam desinat. Of this third rank of stones this may suffice for the application to the third Speaker, and his doctrine: himself, touching the infirmities of the Clergy & Laity, so feelingly resembled the Turkeys, which the Jewelists make the emblem of compassion. His Sermon, for the variety of good learning in it, was a curious Agate, & most like that of Pyrrhus above mentioned, wherein the nine Muses were portrayed: the parts thereof were like the Amethyst, particoloured, partly like wine, partly like violets: like wine in his matter of confutation, strong and searching; like violets in his exhortation, sweet and comfortable. His description of Christ's bloody death was like wine, the blood of the grape; but of the resurrection like violets, the first-fruits of the Spring. The embossment of gold, wherein these gems of divine doctrine were set, was his Text taken out of A Sermon preached on Easter Monday by Master Dunster, fellow of Magdalen College, and Proctor of the University of Oxford. APOC. 1.18. I am he that liveth and was dead, and behold I am alive for evermore, Amen, and have the keys of hell and of death. THese words are a parcel of that book, the reading whereof the ancient Church esteemed so profitable and needful, that they enjoined all upon pain of excommunication to read it once a year, between Easter and Whitsuntide: Qui eam à Paschate ad Pentecosten non legerit, excommunicationis sententiam habeat. The words of my Text in special are verba pronuntiata verbi annuntiati, the words spoken of the word fore-spoken, the Son of God, who is so careful not to break the bruised reed, that he seeketh to expectorate all fear out of the minds of all true believers by the force of many arguments. The first is drawn à potentiâ Dei, I am the Creator and Judge of your persecuters; therefore fear them not. The second à praerogatiuâ Christi, I am the first and the last, and will take notice of every one that hath been unjustly put to death, and make inquisition of blood, from the blood of the righteous Abel, to the blood of the last Martyr that shall be shed upon the earth, and will require it of them that have spilt it. I am the first: for, in principio erat Verbum; and I am the last, novissimus Adam, manifested in novissimis diebus, to come in novissimâ tubâ, and take account of novissimus quadrants; I am he that liveth, etc. Here omitting the vain glosses and collections of some, who turn an history into a mystery, and apply ridiculously S. john's falling before Christ's feet, mentioned Ver. 17. to the kissing of the Pope's Pantofle; and the description Primus & novissimus, the first and the last, to a Prelate or Pastor, who ought to be primus ad laborem, novissimus ad requiem, first at his labour, and last at his ease; I take these words with Saint Austin to be Symbolum abbreviatum, wherein we are to observe, 1. The death: 2. The resurrection of Christ, 1. Prefaced with a note of attention, Behold. 2. Sealed with a note of certainty, Amen. 3. The fruits and issue of both, 1. In us, 1. Freedom from death. 2. Assurance of life. 2. In him, the power of the keys, 1. Authoritatiuè. 2. Possessiuè, I have. I am alive, and I was dead. Et quando vixisti, bone Jesus? when didst thou live, sweet Jesus? from the time thou leftest thy Father's bosom, and sattest on thy mother's knee, jam extunc dura pati coepisti, saith Saint Bernard. Many a time have they fought against me from my youth up may Israel, nay, the God of Israel say. And this some will have to be signified in the phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was made dead, not struck down at one blow; that might have been a favour: Quid dabis ut uno ictu mortem afferam filio? but he was put to a tedious and lingering death: Doctr. 1 Nay, Saint Gregory saith, Tota vita Christi crux fuit. The Son of God humbled himself; that is not enough, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he emptied himself, made himself of no reputation, and became Homo, & in homine infra hominem: nam flagellari ingenui non est, to be scourged is no ingenuous punishment. But it may be the shame was lessened, because of his Crown: What Crown, I pray you? thorns plaited upon his temples? O Regem, O Diadema, O King, O Crown, saith Bernard: See, O ye daughters of Jerusalem, behold King Solomon with the Crown wherewith his mother the Synagogue crowned him. But the worst is behind, he is condemned to dye: Why, what hath he done? Is he a disturber of the peace, who being scarce borne gave peace to all the world, who himself is the Prince of peace, and his word the Gospel of peace, and his messengers the Angels of peace, and his mandate the same with that of Theodosius to Demophilus: Si tu pacem fugis, ego te ab Ecclesiâ meâ fugere mando, If thou fliest peace, I command thee to get thee packing out of my Kingdom? Did he blaspheme, because he said, I am the Son of God? Si opera Dei facit, quid prohibet Filium Dei appellari? Was he against the tradition of the Elders? only against such as annihilated the Law of God, against such upon whom the name of blasphemy is written: such as are those of the Church of Rome. Traditio multis partibus superat Scripturas, saith Costerus: and Saluâ Ecclesiae traditione, non multùm refert etiamsi Scripturae aboleantur. Was he a malefactor, of whom all the people witnessed, Rectè omnia fecit? All this notwithstanding he is condemned to dye, and to that death which the Holy Ghost speaks not of without a gradation; Mortem autem crucis: nor the Heathen Orator without a Quid dicam in crucem tollere? Yet all this is but Joseph his coat torn with the teeth of wild beasts: Vasculum Anaxarchi, non Anaxarchus. We hear of the outward man in agone, not the inward man in agoniâ. I dare not set the pains of the damned, God's wrath, and Christ's body in a balance; Crux Christi statera est, saith Saint Bernard. I like in such points rather a Divine of the temper of the Lacedæmonians, In ea quibus fidit vix ingredientem, than an Athenian, Supra vires audacem, liable to Archidamus his check, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aut adde viribus, aut adime animo. Use 1 Is it so (Beloved?) was Christ dead indeed? here seemeth to be matter for them that are without, to scoff at Christian Religion: Hominem colitis, hominem Palaestinum & crucifixum adoratis pro Deo: and, Deus vester patibulo affixus est, say the Heathen, Ye worship a God who was put to death and crucified. We do so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nay, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was necessary and expedient that he should so dye: If the wheat corn die not in the earth, it abideth alone; but if it die, it bringeth forth much fruit: Gratias ago tritico quòd sic mori voluit & multiplicari. We say with Tertullian, Quòd Deo indignum est, nobis expedit: with Saint Jerome, Injuria Domini nostra gloria: and conclude with Saint Ambrose, Quanto major injuria, tanto major ei debetur gratia. Use 2 Was Christ dead? then was our old man crucified in him, and we are dead to sin: how then shall we live therein? I have put off my clothes, saith the Spouse, how should I put them on? I have washed my feet, how should I defile them? To lay down our sins, or put them off is not sufficient, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they must be mortified: and this is that death which Saint Leo saith is precious in the sight of God, cùm occiditur homo non terminatione sensuum, sed fine vitiorum. Behold, I am alive for evermore. Of the diverse significations of Ecce two serve for our purpose; Ecce insultationis, and Ecce consolationis: Ecce insultationis, as behold he cometh with the clouds, etc. Ecce consolationis, as behold the stone that the builders refused is become the head of the corner. So here for the terror of Infidels and Persecuters of Christ's Church, and for the comfort of the faithful an Ecce is prefixed: Behold, he that was dead is alive. Behold the sweet flower of Jesse withered and defaced in his Passion, but reflourishing again in his resurrection, and in him is the blooming and springing of all that love his Name. I am alive. Other doctrine, saith Tertullian, Christ preached per semetipsum; but this of the resurrection in semetipso. Alive for ever. The Scripture speaketh of some that rose mortui, sed morituri. Christ so rose, ut nunquam cadere adjiciat, being risen from the dead he dyeth no more, death hath no more power over him. Amen is a note of certainty, like Selah in the Psalms, which (as a seal) is put by the finger of the Holy Ghost to the words of that God, who is Deus Amen, and whose promises are Yea and Amen. Doctr. 2 From this Amen and the former Ecce we are taught, That the Holy Ghost laboureth to secure us and confirm us in the certainty of the doctrine of the resurrection, knowing it to be the faith and patience of the Saints: Fiducia Christianorum resurrectio mortuorum, saith Tertullian. If our hope were in this life only, we were of all men most miserable, saith Saint Paul. And the rather doth the Spirit ascertain this doctrine, because it hath many enemies, Atheists, Libertines, and sundry sorts of Heretics beside. The Atheist thinketh there is no resurrection, because he seethe no reason for it: to whom, though it were sufficient to answer with Gregory, Fides non habet meritum, ubi ratio humana praebet experimentum; and with Saint Ambrose, Credimus piscatoribus, non dialecticis: yet to reason a little with these unreasonable men in the words of Saint Paul, Acts 26.8. Why seemeth it incredible unto you, that Christ should raise the dead? Is it not as easy to restore life, as to give it at the first? to raise man out of ashes, as to create him at first out of the dust? Considera autorem, & tolle dubitationem, saith Saint Austin. The Libertine would have no resurrection, that he might still enjoy the pleasures of sin, and sacrifice to his belly: but for him there is first a Text of counsel, 1 Cor. 15.34. Awake to live righteously; and if that will not serve, a Text of judgement, Phil. 3.19. Whose end is damnation, whose god is their belly. Of Heretics that professedly oppugned the doctrine of the resurrection, some taught that there is no resurrection at all, as the Saducees; some that the resurrection was already past, as Hymineus and Philetus. Satan is a subtle Serpent, and turneth diverse ways to get in his head. Before Christ's death he worked powerfully in the children of disobedience; in Judas to betray him, in the Pharisees to accuse him, in Pilate to condemn him: but after knowing that the time was come, that the Prince of the world was to be cast out by the death of Christ, he was much troubled, and laboured by all means to hinder Christ's Passion: Utinam ne in nemore Pelio, he wisheth there were no wood in all the world to make a Cross of: he works remorse in Judas, giveth him a halter to hang himself: he employs pilate's wife to send to her husband, to have nothing to do with him. When he was fast nailed to the Cross, he setteth the Jews upon him, to see whether they could persuade him to descend from thence. After this he spreads abroad a rumour, that Simon Cyreneus was crucified for him, or if he were crucified, that it was but in appearance only, and that he was falsâ pendens in cruse Laureolus: and when his resurrection was so palpable, that it needed no other argument than the amazement of the watch, and pilate's letter to the Emperor, he suborned a desperate rout to swear, that his Disciples stole him away by night. After all this he stirred up certain Heretics, who taught, that albeit Christ were indeed risen, yet that we were not to expect any future resurrection, because the resurrection was passed already. But all these shall find, that there is a resurrection for them, to wit, Resurrectio ad condemnationem. John 5.29. Use 1 Is it so, that Christ our head is risen? then shall we his members rise also. For he is primogenitus mortuorum, & primitiae dormientium: the first fruits are carried already into the celestial barn, and the whole crop shall follow. And this may be a staff of comfort to all drooping and fainting souls, ut tali exemplo animati, sub ictu passionis, as Cyprian speaketh, non retrahant pedem, that they draw not back, but courageously go on forward to make a good profession, as being secure, Christi milites, non perimi sed coronari, & bonam mortem esse quae vitam non perimit, sed adimit ad tempus, restituendam in tempore, duraturam sine tempore. This was Jobs comfort, I know my Redeemer liveth: and of other distressed ones, who would not be delivered that they might be partakers of a better resurrection. An ancient father giveth these words for a Christians Motto: Fero, taceo, spero; Fero meam crucem, ut ille suam: taceo, quia tu, Domine, fecisti: spero, quia utique fructus erit justo. Use 2 Is Christ risen from the dead? then we that are his, are risen with him, at least in the first resurrection: if therefore ye are risen with Christ, seek the things that are above, where Christ sitteth at the right hand of his Father. This indeed ought to be so, but we find it otherwise; never more preaching of the resurrection, and never less fruit. For all seek their own, and none the things that are Jesus Christ's. So that Bernard's observation fitteth our time: Vides omnem Ecclesiasticum zelum fervere pro solâ dignitate tuendâ, honori totum datur, sanctitati nihil: and again, all men learned and unlearned press to Ecclesiastical cures, Tanquam sine curis quique victuri sint, cùm ad curas pervenerint. The Apostle telleth us, Qui Episcopatum desiderat, bonum opus desiderat: non dignitatem, saith Saint Jerome, sed laborem: non delicias, sed solicitudinem: non crescere fastidiis, sed decrescere humilitate: Nay, not only opus, but onus also in Saint Bernard's judgement, though perhaps some Atlas' may think they never have load enough. But are the Laity more excusable, who buy and sell the poor for shoes and gay apparel, and strong drink? to whom (me thinks) I hear the poor cry, Et vos vanitate peritis, & nos spoliis perimitis. How many are there of them, who engross the Lords portion, and bestow hallowed things upon worse than vanity? We have a saying against them also out of the same Saint Bernard: De patrimonio crucis Christi non facitis codices in Ecclesiâ, sed pascitis pellices in thalamis; adornatis equos, phalerantes pectora, capita deaurantes. Is this our resurrection from sin? Saint Paul giveth this lesson with a memento, Remember, saith he, O Timothy, that Christ is raised from the dead. It is a truth as stable as the poles of Heaven, that we shall have no part of the second resurrection to the life of glory, if we have not a good part in the first to the life of grace. And I have the keys of Death and of Hell. They are well called keys of Hell, because there are Inferorum portae mentioned in the sixteenth chapter of Saint Matthew: Matth. 16.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are many opinions about these keys; some will have them to be two, Clavis cognitionis, and Clavis authoritatis: but Allensis and the Schoolmen deny knowledge to be a key, except in an improper speech, Quia requiritur ad usum clavis; and they do well to deny it: for what key of knowledge had that Priest, of whom the Master of the Sentences maketh mention, who baptised in nomine Patria, Filia, & Spiritua sancta? Bonaventure ingenuously confesseth, Quidam in Ecclesiâ habent clavem, quidam claviculam, quidam nullam. Neither do they stand much upon it; for another of them saith, Dicit Doctor meus, & citat divum Thomam, quòd quando Apostoli erant ordinati, Sacerdotes erant sine scientiâ. Yet Bernard in his Epistle ad Eugenium maketh knowledge one of the keys, Claves vestras qui sanùm sapiunt, alteram in discretione, alteram in potestate collocant. Doctr. 3 The most received opinion of the reformed Churches is, That there is but one key in essence, and that is Ministerium Verbi. The Kingdom of God is compared to a house, the door of this house is Christ, John 10.7. the key to open and shut this door is the preaching of the Word: We are the savour of death unto death unto some, there is the power of binding; too others of life unto life, there is the power of losing. He that refuseth me, the word which I have spoken shall judge him, there is the power of binding; again, The truth shall make you free, there is losing. But how many soever the keys be, Christ hath them, Non solùm authoritatiuè, sed etiam possessiuè. What meaneth then Bellarmine in his books the Romano Pontifice to imply, that the keys remain in Christ's hands only at the vacancy of the Popedom? What a blasphemy is that of Cusanus, who saith, that potestas ligandi & solvendi non minor est in Ecclesiâ, quàm fuit in Christo? and that of Maldonatus, Christus Petro vices suas tradidit, ipsamque clavem excellentiae, that key of David, which openeth, and no man shutteth? Or if he have not this key so absolutely as Christ, yet beyond all comparison above other Bishops; they have the keys of Heaven, sed quodam modo, and with an huc usque licet. Whereupon Petrus de palude observeth, that it was said of them, Quaecunque solveritis in terrâ, erunt soluta in coelo: but of Saint Peter, Brunt soluta in coelis. Pardon, I beseech you, the enlargement of this point; Blasphemiae dies haec est, Rabsakeh hath blasphemed the living God. The Pharisees and Scribes accounted it blasphemy to attribute forgiveness of sins to any but God. I am he that blotteth out thine iniquity, saith God by the Prophet Esay: Whereupon Saint Jerome commenting, saith, Solus peccata dimittit, qui pro peccatis mortuus est: and Saint Austin accordeth with him, Nemo tollit peccata, nisi solus Deus; tollit autem dimittendo quae facta sunt, adjuvando ne fiant, & perducendo ad locum ubi fieri non possunt. What then doth the Minister upon confession and contrition? He pronounceth the penitent absolved; or to attribute the most unto him, he absolveth the person in fancy Ecclesiae, remitteth not the sin absolutely before God. Saint Ambrose shall make up the reckoning: Verbum Dei dimittit peccata: Sacerdos est Judex, Sacerdos officium exhibet, sed nullius potestatis jura exercet. Use 1 1. Hath Christ the keys of death and hell? O then let us kiss the Son, lest he be angry, and so we perish out of the right way. 2. Hath Christ the keys of hell and death? if than we belong to Christ, and follow his banner, let us not care what death or hell, man or devil can do against us: Transvectus vada Tartari, Pacatis redit inferis. Jam nullus superest timor, Nil ultrà jacet inferos. Jesus of Nazareth is returned from hell, not as Theseus and Hercules, with a Cross and a Flag; but with principalities and powers chained before his triumphant chariot: he doth not now threaten death, as before, O mors, ero tua mors; but insulteth over it: O death, where is thy sting? O grave, where is thy victory? Thanks be unto God, who hath given us victory, through Jesus Christ our Lord. Cui, etc. THE FOURTH ROW. And in the fourth row a Chrysolite, an Onyx, and a Jasper. A Jasper is a mixed stone, consisting at least of two kinds of gems; and therefore may not unfitly decipher our Saviour, consisting of two natures, who by inviting all to come unto him, animi constantiam promovet, comforteth fainting spirits; which (as Rueus saith) is the virtue of the Chrysolite: after his invitation promising to secure and rest all burdened and weary souls, he proveth himself an Onyx, wherewith (as Nilus saith) the Nobles of Egypt made supporters for their beds. If we admit the beryl into this fourth rank, because it is mentioned with the rest in the Apocalypse, and set here in the first place by Saint Jerome, Junius, Tostatus, and the King's Translatours, we shall lose nothing by the change: for the beryl (as Abulensis and others affirm) is of singu●●●●ertue to cure waterish and running eyes. True it very well may be in the stone, but true I am sure i● 〈◊〉 ●●e doctrine, which this stone (according to his rank and my●●● her division) standeth for. This promise of our Saviour, I will eas● you, is the only beryl in the world, which can stay the water of their running eyes, who weep for, and sigh under the heavy burden of sin. Ye see this fourth order is not out of order, but sorteth well with the doctrine of the fourth Speaker; and doth it not as well sort with the parts of the Preacher? The Chrysolite is a solid stone, not spangled or spotted with golden points, as other gems, but as it were gilded all over; which may well represent the solidity of his proofs, and uniformity of his whole discourse. The Onyx, a transparent gem, resembleth the perspicuity of his style; and the Jasper, a stone full of veins, setteth before us the plenty of Scripture sentences, which (like little veins) were diffused through the whole body of his Sermon; and in respect of these we may more truly say of it, than To status of the Jasper, Quot venae, tot virtutes, so many veins, so many virtues. The embossment of gold, wherein these gems of divine doctrine were set, was his Text, taken out of A Sermon preached on Easter Tuesday by Master Bates fellow of Trinity College, afterwards Parson of S Clements, and Prebend of Westminster. MATTH. 11.28. Come unto me all ye that are weary and heavy laden, and I will ease you. MAn at the first was made a goodly creature, in the image of his Maker, having so near neighbourhood with the eternal Majesty, that he dwelled in God, and God in him: but by his woeful revolt he deprived himself of that sweet contentment he still should have enjoyed in God, and by his proud rebellion erected a Babel and partition wall, whereby he debarred himself of the fruition of him, whom to behold is the height of all that good, any creature can desire. But man's Creator retaining his love to that which he had made, though altogether blemished with that which we had done, looked down upon us with a compassionate eye of his tender mercy, suffered us not (being desirous of the means of salvation) with bootless travels still to wander in darkness, as strangers from the life of God: but sent from his bosom his word of truth, light into darkness, who in the fullness of time offered by the light of his countenance to bring us again to God's inaccessible brightness, and by the veil of his flesh not only to shelter us from the scorching flames of his Father's fury (as the pillar of cloud did the Israelites from the heat of the Sun) but also by soliciting our peace, to demolish that partition wall which we had raised against ourselves, and to reunite us again inseparably to him, from whom we had rend and dissevered ourselves, crying in the midst of you as you hear, Come unto me, etc. The voice of God, and not of man, or rather of the eternal wisdom, which was God and man. In these words, which I term Ch●●sts Proclamation of grace and peace to all soul-sick sinners, we may note, 1. An invitation, Come unto me. 2. The reward of our obedience, I will ease you. In the first part note we, 1. The party inviting, Christ. 2. The thing he adviseth to, Come. 3. The object to whom, Me. 4. The parties that are envited singled out by their qualities, all that are weary and heavy laden. In the second part note we, 1. The party promising, I. 2. The reward itself, ease and rest, will ease you. Here than you see, 1. Love inviting, Come. 2. Truth directing, To me. 3. Necessity inciting, All that are weary. 4. Reward alluring, And I will ease you. 1. Love inviteth, that we fear not to come. 2. Truth directeth, that we err not in coming. 3. Necessity inciteth, that we slack not to come. 4. Reward sustaineth, that we faint not in coming. Doctr. 1 Come. Venite, fides exigitur, studium desideratur, saith Saint Ambrose. Christ his proselytes life must not be as his confidence in Esay, chapped. 30. in ease and quietness: Ver. 15. for then Moab-like he will soon settle on his lees, and have his taste remaining in him, Jerem. 48.11. The Caldean Sagda (as Solinus reporteth) by the spirit enclosed in it, riseth from the bottom of Euphrates, and so closely sticketh to the boards of the ships that pass that river, that without slivering of some part of the bark it cannot be severed; so sin by the power of the evil spirit arising from the bottomless pit of perdition, adhereth so fast to us, that till our brittle Barks of flesh be slivered off, this Sagda of sin, can never be removed, but like Dejanira's poisoned shirt, — Qua trahitur, trahit illa cutem. And therefore this sore travel God hath allotted to all the sons of Adam, from the first time they become new borne babes in Christ, till they breathe out their languishing souls into the hands of their Redeemer, to wrestle with their inbred corruptions, and to seek to shake off the sin which hangeth on so fast; that howsoever it cannot be altogether dis-severed before we are dissolved; yet it may not be a Remora to our ships, much less get such strength as to overrule us. Howbeit, because the flesh is weak, where the spirit is most ready, and the spirit itself is not so ready as it should be, because the faculties thereof through the malignity of sin are much embezzled, God spareth not by frequent Scriptures to stir us up to go on, and traverse the way of his commandments: some to rouse us up from sleep, as, Awake thou that sleepest, Ephes. 5.14. and stand up from the dead, and Christ shall give thee light. Some to incite us to go on forward when we are raised, Hebr. 12.14. as, Fellow peace and holiness, without which no man shall see God. Some to encourage us that we faint not, as, Be not weary of well doing: for in due time ye shall reap if ye faint not. Once indeed it was said to the Israelites, Galat. 6.9. Stand still, and behold the salvation of God: but now, Come, behold, and stand not still, if you desire the salvation of God. Now no more sit still, as it was once said to the daughter of Babel; but arise and departed: for here is no resting place. Jacob saw Angels ascending and descending, but none standing or sitting on the ladder. There are many rounds in our jacob's ladder, whereby we climb to the Mount of God: Non debemus pigri remanere, non debemus superbi cadere, saith Saint Austin. Paul that honourable vessel of God, though he laid so fast hold on Christ by faith, and was so knit to him by love, that he challengeth all powers in heaven and earth to try if they were able to separate him from the love of his Redeemer (Rom. 8. Ver. 35.) yet reckoning with himself as if he had not comprehended him of whom he was comprehended, he forgot that which was behind, and followed hard to the mark, for the price of the high calling of God in Jesus Christ. So true is that of Saint Bernard, Ubi incipis nolle fieri melior, ibi desinis esse bonus. Use 1 Here then let us track out by the footsteps of our spirits motion, how forward we are in the way of the Lord. If the longing desire of our heart be unsatisfied, till we enjoy again our happy communion with God: if when God saith, Seek ye my face, thy soul answer, Thy face, Lord, will I seek: if when Christ soundeth his Venite, thy heart springing for joy resound David's Ecce, Lo I come; and thy spirit so outstrip the slow motions of thy sluggish flesh, that with the Spouse in the Canticles thou desire to be drawn after him; then be thou assured, that this is the finger of God. For no man can come to Christ, but he whom the Father draweth. But contrariwise, if when the World saith, Come, we harken to it, and for Hippomanes golden balls we refuse to follow Christ: if when the Devil saith, Come, we listen to his lure, and for his omnia tibi dabo, bow to his will: if when the flesh saith, Come, we trudge to it, and for lascivious lulling in Dalila's lap, we renounce him who calleth us to be his Nazarites: these unsanctified affections blab out our inward corruptions, and we show ourselves to be the world's darlings, the Devil's peasants, and the flesh's slaves, not Christ's sheep. For if it be true, Omnis qui didicit venit, quisquis non venit, profectò non didicit, as Saint Austin rightly inferreth. Doctr. 2 Unto me. Now followeth the happy terminus ad quem of our spiritual motions: Satius est claudicare in viâ, quàm currere extra viam; halting Jacob will sooner limp to his journey's end, than swift-footed Napthali posting speedily out of the way. Therefore, lest when God calleth us, we should with Samuel run to Eli, or linger our coming for fear of mistaking, the Way himself chalketh us out the path of salvation, saying, Come to me. Four sorts of men seem to come to Christ, yet come not as they should: The first begin to come, but they fall short in their way; and these are Temporizers, who with Peter stand aloof, and dare not come near, lest by continual conversation with him they might perhaps so alter their licentious lives, that in the high Priests Hall their speech might bewray them to be Galileans. A second sort come, but in their coming wander out of the way, and these are misled Papists, who in a sottish modesty dare not presume to touch the hem of Christ his garments; but must have Saints to promote their suits. A third sort come, but a clean contrary way, and these are meale-mouthed hypocrites, whose words seem to be sweetened with our Saviour's breath, they are so savoury: but compare we the forwardness of their lives in practice, to the forwardness of their tongues in profession, and if ye were as blind as old Isaac, ye may discern the voice of Jacob, but the hands of Esau. The fourth sort come, but they over-shoot the way, and these are Humorists, who with Saint Peter in unadvised zeal overrun themselves, and step before Christ; but be not like unto these: for they want Saint Paul's ita currite for the level of their way, and Christ his venite for the period of their race. Come unto me, not to the Law, not to man's traditions, they will rather burden you than ease you. Ambulare vis? ego sum via: falli non vis? ego sum veritas: mori non vis? ego sum vita: Accedit qui credit, Come unto me in faith, and fear not; in hope, and doubt not; in confidence, and despair not; in patience, and faint not. Use 1 Here then ye see, if ye will be advised by the wonderful Counsellor, that in the way of salvation ye are to seek to no other guide to lead you than himself, in whom all the promises of GOD are Yea and Amen: for under heaven there is no other name given, whereby ye may be saved, but the name of Jesus Christ. There is one God, one Mediator betwixt God and man, the man Christ Jesus. Be it known unto you therefore, men and brethren, that through his name is preached unto you forgiveness of sins, and from all things from which by the Law of Moses ye could not be justified, by him every one that cometh unto him is justified: for so himself promiseth, Come unto me. Doctr. 3 All. There was a time when the mercies of God were confined within the narrow precincts of Judea; but when the fullness of time was come, the Son of God and heir of all things broke down the partition wall, and dispread his saving health among all Nations, teaching and admonishing every man to deny ungodliness, and embrace the Gospel. For the righteousness of God is made manifest by faith to all. There is no difference, but as all sinned in the first Adam, and deprived themselves of the glory of God, so redemption is freely offered to all in the second Adam, that sinners should give all the glory to God: Ideo omnibus opem sanitatis obtulit, ut quicunque perierit mortis suae causam sibi ascribat, qui curari noluit, cùm remedium haberet, quò posset evadere, saith Sain Ambrose: Say not then in thine heart, I am not the cause of my destruction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, injurious blasphemy against so good a God, who so willingly holdeth out his golden Sceptre of grace unto us, and so graciously inviteth all that are weary to rest under the shadow of his mercy. Funeris haud tibi causa fui per sidera juro. As I live (saith the Lord) I desire not the death of a sinner: thy destruction is from thyself, O Israel, but in me is thy help. But if all are invited, why do not all come? Some like the Israelites, filled with the garlic of Egypt, relish not heavenly manna: others, like the Laodiceans, think they are rich enough, when indeed they are wretched, miserable, and poor. Whence it cometh to pass, that as of many multitudes in saul's army only a few bankrupt beggars came to David in the cave of Adullam; so none come to Christ but a few sinne-feeling Publicans, troubled Hannaes', weeping Maries, bedrid Aeneases, leprous Naamans': in a word, none but such as are poor in spirit, and vexed in mind with enduring the heavy burden of sin. All that are weary and heavy laden. How heavy a burden sin is, if any man's wounded conscience have not felt, he may perceive it in the Angels, whom it pressed down to hell; in Cain, whom it drove to despair; in David, whom it so bruised, that he cried out, it is a burden too heavy for me to bear: in our Saviour, from whom it wrung drops of blood, only for taking our sin upon him: Why then do we take so great pains to do wickedly? why do we mumble Satan's morsels, which will one day prove more bitter than the gall of Asps, and more tormenting than the Viper's tongue? Are we now speechless? can we not now answer these demands? how then shall we do, when not only our consciences shall accuse us, but God also, who is greater than our conscience, shall condemn us? Issachars legacy was, that he should be an Ass couching between two burdens: Surely if he were, he might have been like Balaams' Ass, to rebuke our forwardness; who load ourselves with sin, till with the woman in the Gospel we are so crooked, that we are not able to look up to the hills from whence cometh our salvation. Saint Paul chose rather with his hands to cast out the tackling of the ship, than that being over-laden it should sink: and shall not we unlade our barks of sin, for fear that with Hymineus and Philetus we make shipwreck of a good conscience? Aristippus commanded his servants to cast away his gold in the street, quia tardius irent segnes propter pondus: and shall not we be content with Eliah, to leave our mantles behind us, that we may with more expedition be carried to heaven in triumph? Virtutis via non capit magna onera portantes. But why do we teach that sin is a burden, sith so many go bolt upright under it, and make it a pastime? Onus non est quod cum voluprate feras, saith the Orator. I answer, sin is a burden not to every one at all times, but to a conscience feeling sins evil; Multa mala sunt intus, foras nemo tamen ea sentit, nisi qui graditur viam mandatorum Dei, saith Saint Austin; so long as the strong man ruleth the house, he possesseth all things in peace: grave in suo loco non gravitat, they who are dead in sin feel no weight how great soever it be. Use 1 Here then let us view our natural disposition: we have, as Epiphanius saith, a wild figtree rooted in our hearts, which sprouteth out in our words, and showeth the fruit thereof in our works; if the fruit thereof seem sweet unto us, if the grapes of Sodom delight our eyes, if the burden of sin seem not only supportable to us, but also as an ornament to beautify us; well may we like the Church of Sardis have a name that we live, but we are dead; we are in the gall of bitterness, and the burden of sin hath pressed us down to the bottomless pit, which is now ready to shut her mouth upon us. O then let us cr● out of the depth, abyssus abyssum invocet, let the depth of our misery implore the depth of his bottomless mercy, and behold the Angel of peace is at hand: for now, and never before, are we fit subjects for this good Samaritan to work upon; Come unto me all that are heavy laden. The Spirit of God is upon me to preach health to those that are broken in heart, liberty to the captives, and to them that mourn beauty for ashes, and the garment of gladness for the spirit of heaviness: whence you see, that none are admitted into Christ's Hospital but lame, sick, and distressed wretches, for whom he hath received grace above measure, that where sin appeared above measure sinful, grace might appear without measure pitiful. Wilt thou then have thy wounds healed? open them. Wilt thou that I raise thee up to heaven? deject thyself down to hell: Ille laudabilior qui humilior, justior qui sibi abjectior. Use 2 As this may serve to rebuke such Seers as labour not to discover the filthiness that lieth in the skirts of Jerusalem, but sow pillows under men's elbows, and daub up with untempered mortar the breach of sin in our souls; Use 3 so may it lesson all hearers as patiently to abide the sharp wine of the Law, as the supple oil of the Gospel; as well the shepherd's rod of correction, as his staff of comfort: in a word, to endure Bezaliel and Aholiab to cut off the rough and ragged knobs, as they desire to be smooth timber in that building, wherein Christ Jesus is the cornerstone: poenitentia istius temporis dolor medicinalis est, poenitentia illius temporis dolor poenalis est; now our sorrow for our sins will prove a repentance not to be repent of, then shall our sorrow be remediless, our repentance fruitless, our misery endless. Wherefore I say with Bernard, Illius Doctoris vocem libenter audio, qui non sibi plausum, sed mihi planctum moveat: I like him that will set the worm of conscience on gnawing, while there is time to choke it; rodat putredinem ut codendo consumat, & ipse pariter consumatur. In the mean time let this be our comfort, that God will not suffer the sting of conscience too much to torment us, but with the oil of his grace will mitigate the rage of the pain, and heal the festered sore which it hath made, with the plaster of his own blood. And I will ease you. Thus fare you have traversed the wilderness of Sin, tired out in that desert, and languishing in that dry land and shadow of death: now behold gaudium in fine, sed sine fine. Happy your departure out of Egypt, and blessed your travel and obedience: you are now to drink of the comfortable waters that issue out of the spiritual rock in Horeb, Christ Jesus, and to refresh your wearied limbs and tired souls therewith: I will ease you. Doctr. 4 I. Man cannot; for man is a sinner, and a sinner cannot be a Saviour: Angels cannot; for man in Angel's nature cannot be punished: God cannot; for he is impassable: Saints neither may nor can; for they need a Saviour: but I will. For I am man, and in your nature can dye; I am God, and by any infinite merits can satisfy: and so by my means God's mercy and justice may stand together, righteousness and peace may kiss each other. Thus that faith may look out of the earth to embrace you, the day-springing from on high hath visited you. Thrice blessed then must poor hunger-bit and distressed souls be, who have not a churlish Nabal with power wanting will, nor a King of Samaria with will wanting power; but Elshaddai, a God all-sufficient, to relieve and satisfy them; and for his will, no Assuerus so ready to cheer up a doleful Hester, as he a drooping soul: no Joseph so ready to sustain his father in famine and death, as he is ready with pity to save a soul from death. Noli fugere Adam quia nobiscum est Deus. Who shall lay any thing to our charge, sith it is God that doth justify? Pleasant and sweet were the waters of Meribah to the thirsty Israelites, of Aenochore to Sampsons' fainting spirits, grateful the news of life to sick Hezekiah; but our Saviour's Epiphonema, thy sins are forgiven thee, go in peace, is mell in over, melos in aure, jubilum in cord. The strings of my tongue cannot be so loosened, that I may express the ecstasy of joy which every sin-burdened soul feeleth, whether in the body or out of the body she cannot tell, in that by assurance of faith she can say, My Justifier is with me, who being Emmanuel, God with us, is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, man with God; one with God in will and power, and wholly for us in power and will. Use 1 Woe worth than all such as forsaking the fountain of living water, dig to themselves broken pits of their own merits, Saint's intercession, and the Church's treasury. Is there no balm in Gilead to cure us? no God in Israel to help us? Si verax Deus qui promittit, mendax utique homo qui diffidit, saith St. Bernard. For I demand, Do they distrust his power? All power is given him in heaven and in earth, Matth. 28.18. Do they doubt his will? Behold he saith, Come unto me (before we offer ourselves) and I will ease you, not do my best, or endeavour: it is no presumption to believe Christ on his word, and rest on it with full assurance. Use 2 Again, can none say but Christ, I will ease you? How hopeless then is their travel, how endless their pain, who seek for hearts-ease in any garden but the Paradise of God, or hope for contentment in any transitory object the world affordeth? To see Asses feed upon thistles for grapes, were enough to move the spleen of an Agelastus: they have a fair show like flowers, but prick in the mouth. Alas, what anguish and horror must there needs be Cum domus interior gemitu miseroque tumultu Miscetur. when their consciences, like saul's evil spirit, haunteth and vexeth them at the heart, when they brave it out in the face? and what is their foolish laughter among their boon associates, but the cracking of thorns under a pot, suddenly extinguished and turned into ashes and mourning? Well may they, like the heathenish Romans of old, have their gods of fear and terror, but sure they can have none of ease, comfort or quiet. O let not our soul enter into their secrets, but let our peace be still as it is in God, and the repose of our troubled conscience in our Saviour's love, who was made a curse for us, that the blessing of Abraham might come upon us: let us enter into the Ark of our confidence, and the Spirit of Christ, like Noah's Dove, shall bring unto us an Olive branch, glad tidings of peace, and true signs of rest to our tempest-tossed consciences: let us draw near to God, and he will draw near to us: let us go to Christ, and he will draw God near unto us: let us go unto him in fear and reverence, and he will embrace us; in faith and confidence's, and he will receive us: though we have been prodigal and runagate children, he will receive us into his favour, he will reconcile us to his Father, he will salve our wounds, he will quiet our hearts, he will mitigate our fear of death and destruction, and he will imparadise us with himself in glory everlasting. The spiritual and moral interpretation of the Rehearsers' text, with a conclusion of the whole. THus have I now at length presented to your spiritual view the breastplate of Aaron, decked richly with four rows of precious stones, set in bosses of gold. To the four rows I have compared the four methodical Sermons which ye have heard; the Jewels in the rows both to the parts of the Speakers, and to their precious doctrine, the embossement of gold to their texts: a Orat. pro Cluent. now because as Cepasius in Tully, postquam diu ex intimo artificio dixisset respicite, respicite, tandem respexit ipse: so it hath been the manner of the Rehearsers, after they had fitly resembled the Preachers, to make some resemblance of themselves and their office. Sacra haec non aliter constant. I entreat you, right worshipful, men, fathers, and brethren, not to think that I have so far forgotten modesty, as to rank myself with the meanest of the Jewels in these rows, nor the texture of my discourse to the embossments of gold wherein they were set: yet not quite to change the allegory, I find among the Lapidaries a stone which seems to me a fit emblem of a Rehearser; it is no precious stone, though it be reckoned with them by b Plin. l. 37. c. 9 Pliny and others, because at some times it representeth the colours of the rainbow, non ut in se habeat colores arcus coelestis, sed ut repercussu parietum illidat: the name of the stone is Iris: whereunto I may make bold to compare myself, because in some sort I have represented unto you the beautiful colours of these twelve precious stones, as the Iris doth the colours of the Rainbow; non per inhaerentiam, sed per referentiam: and therefore I reflect all the lustre, splendour, and glory of them, first, upon Almighty God, next upon the Jewels (the Preachers) themselves. Pliny maketh mention of a strange c Nat. hist. l. 2. c. 105. Pluvius in Hispania est, qui omnes aurei coloris ostendit pisces, nihil extra illam aquam caeteris differentes River in Spain, wherein all the fish while they swim in it have a golden colour, but if you take them out of it, nothing at all differ in colour from other: in like manner, I doubt not but that many things seemed excellent and truly golden in the torrent of the Preachers eloquence, which, taken out thence, and exhibited to you in my rehearsal, seem but ordinary. Howbeit, the whole blame hereof lieth not upon me, but a great part of it upon the very nature of this exercise, to which it is d Mat. 3.3. essential to be defective. The Preachers were voices like St. John Baptist, the Rehearser is but the Echo. Who ever expected of an Echo to repeat the whole voice, or entire speech? sufficient it is that it resound some of the last words, and them imperfectly: it implieth a contradiction, that a fair and goodly picture should be drawn at length in a short table: e Quintil. instit. orat. l. 10. c. 2. Quicquid alteri simile est, necesse est ut sit minus eo quod imitatur, ut umbra corpore imago fancy, & actus histrionum veris affectibus: necesse est ut semper sit posterior qui sequitur. The shadow always comes short of the body, the image of the face, imitation of nature. If I should have given due accents to each of their words and sentences, I should long ago have lost my spirits; and I may truly say with St. Paul, though in another sense, f 2 Cor. 2.10. What I have spared herein, for your sake have I spared as well as for mine own, to ease you of much trouble; and now, after a very short explication and application of mine own text, I will ease you of all. g Joseph. antiq. Jud. l. 3. c. 8. Josephus worketh with his wit a glorious allegory upon Aaron's garments: The Mitre (saith he) represented the Heaven, the two Onyxes the Sun and Moon, the four colours in the embroidered Ephod the four Elements, the Girdle the Ocean, the Bells and Pomegranates thundering and lightning in the air, the four rows of stones the four parts of the year, the twelve stones the twelve signs in the Zodiac, or the twelve months in the year. St. h Ep. 128. Quatuor ordines quatuor puto esse virtutes, Prudentiam Fortitudinem, Justitiam, Temperantiam etc. Jerome taketh the four rows for the four cardinal virtues, which, subdivided into their several species, make up the full number of twelve. Although I dare not with Origen run riot in allegories, yet I make no question but that we ought to conceive of the Ephod, not as of a vestment only covering the Priest's breast, but as of a holy type or figure vailing under it many celestial mysteries; and esteem the stones set in these rows upon the Ephod as precious, or rather more in their signification than they are in their nature. In which respect they may be termed, after a sort, so many glorious Sacraments, sith they are visible signs of invisible mysteries, which I am now to declare unto you. St. Paul in the Epistle to the Hebrews proveth manifestly Aaron to be a type of Christ, his actions of Christ's passion; whereunto we may add his ornaments of Christ's offices, Kingly, Priestly, and Prophetical. For he is our Hermes Trismegistus; Mercurius Termaximus. Hermes, because he is the Interpreter and Declarer of God's will; and Trismegistus, that is, thrice greatest, because he is the greatest King, the greatest Priest, and the greatest Prophet that ever came into the world. The Mitre, Diadem-like, compassed, as Josephus writeth, with three circles like a triple Crown, apparently seemeth to me to prefigure the Kingly office of our Saviour, whereby he sitteth gloriously in the heart of all the Elect, ruling them by the golden Sceptre of his word; As evidently the front-plate of pure gold, engraven with holiness to the Lord, and breastplate with Urim and Thummim, representeth Christ's Priestly function; according to which he beareth the twelve Tribes, representing all his Elect before God for a remembrance, and presenteth their prayers, and them, and himself for them, to his Father. For, that Thummim, that is, perfections, is an empress becoming none but our Saviour's breast, all Christians will easily grant; and that Urim, that is, lights, are an Emblem of the divine nature, Plato professeth, saying, Lumen est umbra Dei, & Deus est lumen luminis, Light is the shadow of God, and God is the light of light itself. For, Christ his third office we need not go fare to seek it; for the Bells of Aaron sound out the preaching of the word, and the Pomegranates set before us the fruits thereof, and both his entire Prophetic function. If there lie any mystery hid in the numbers, we may conceive the four rows of shining stones answerable to the four Beasts in the Revelation, full of eyes, either prefigured by four Evangelists, or the four orders in the Church Hierarchy, Apostles, Evangelists, Doctors, and Pastors: as for the twelve stones, doubtless they had some reference to the twelve Apostles; for in the 21. chapter of the h Apoc. 21.14. Revelation, where these twelve precious stones are mentioned, it is said expressly, that in the wall there were twelve foundations garnished with all manner of precious stones, and in them the names of the twelve Apostles of the Lamb. You have heard the mystical interpretation; lend I beseech you an ear to the moral. 1. First, these glorious vestments and ornaments of Aaron set forth unto us the dignity of the Priest's office: i 2 Cor. 3.7, 8. and if the ministration of the letter were glorious, shall not the ministration of the Spirit be much more? Yes, how dark and vile soever our calling seemeth to the eyes of the world, it shall one day appear most glorious, when they that turn many unto k Dan. 12.3. righteousness shall shine as stars in the firmament for evermore. Here I cannot conceal from you, that l In Exo. c. 28. Cappo one of the Pope's Butchers taketh measure of Aaron's garments, to make massing vestments by: as before him Durand hath done in his book entitled rationale divinorum, where he saith, Noster Pontifex habet pro feminalibus sandalia, pro lineâ albam, pro balieo cingulum, pro podere tunicam, pro Ephod stolam, pro rationali pallium, pro cidari mitram, pro lamina crucem: just; but where is the causible? in Latin casula, sic dicta, quasi parva casa, saith he, because it closeth the Priest round as it were with a wall, having a hole for him to put out his head, like a Lover, to let out smoke, signifying, that the Priest ought to be like a little cottage with a chimney in it, heated with the fire of zeal, sending up hot fumes of devotion, and letting them out with his breath at the LOVER of his mouth. But I will not put them to so hard a task, as to parallel each of their vestments with Aaron's: all that I shall say to them for the present is this, That the nearer they prove their vestments to come to Aaron's ornaments, the more ceremonial and typical they prove them; and consequently, more unfit to be retained now by Christians, if the Apostles argument drawn from the m Heb. 10.1. vanishing of the shadow at the presence of the body be of any force: therefore let the observation of Cappo pass with a note of plumbea falsitas, not aurea veritas, wherewith he graceth it. 2. My second observation is, that God both first beginneth with the breast, and appointeth also the most glorious and precious ornaments for it: n Exod. 28.4. The garments shall be these; thou shalt make a breastplate, an Ephod, etc. after followeth the mitre, to the making whereof blue silk only and fine twined linen is required, with a plate of gold on it; but for the breastplate, cloth of gold wrought about with diverse colours, plates of gold, and four ranks of the richest jewels in all the treasury of nature are appointed: all this, as we may piously conceive, to signify, that God best esteemeth the breast and heart, and not the head: My o Pro. 23.26. son, give me thy heart. Our heavenly Father preferreth inflamed affections above enlightened thoughts: he cannot be received or entertained in our narrow understanding, yet will he p Eph. 3.17. dwell in our hearts by faith, if we enlarge them by love. Cecidit Lucifer, Seraphim stant aeternâ incommutabilitate, & incommutabili aeternitate, the Angels which had their names from light fell like lightning from heaven; but the ministering spirits, which are by interpretation burning fire, hold yet their place and rank in the Court of God. Let ambitious spirits seek to shine in Aaron's mitre, or at least to be caractered in the Onyx stones on his shoulders: my hearts desire was, and ever shall be to be engraven in one of the jewels upon the breastplate, to hang with the beloved Disciple upon the bosom of my Saviour. 3. Thirdly, I observe yet again, that the names of the twelve tribes, which were before written in the Onyx stones upon the shoulders of Aaron, are here engraven again in the rows of jewels hanging near his heart: which, as it representeth Christ his both supporting and affecting his chosen; supporting them on his shoulders, & affecting them in his heart: so it teacheth all the Ministers of the Gospel to bear the names of God's people committed to their charge, not only upon their shoulders, by supporting their infirmity; but also upon their hearts, Ver. 29. by entirely affecting them above others; and above all things Gods glory in the salvation of their souls. If q John 21.15. thou love me, saith Christ, feed my sheep; if you desire that Christ should bear you on his heart before his Father, bear you the names of his Tribes (his chosen) on your hearts before him. 4. Fourthly, you may easily discern, that the stones, as they are of sundry kinds, and of different value, so they are set in diverse rows, 1. 2. 3. 4. which illustrateth unto us the diverse measures of grace given to believers in this life, and their different degrees of glory in the life to come. All the stones that were placed on Aaron's breastplate were Urim and Thummim, that is, resplendent and perfect jewels; yet all were not equal: some were richer and above others in value, as those in the second row; even so all the elect are dear to our Saviour, yet some are dearer than others: he entirely affected all the Apostles, yet Saint John, who r John 21.20. leaned upon his breast, was nearer to him than any of the other: all the Jewels were set in gold in their embossments, yet one was set above another; in like manner all the faithful shall shine as stars in the firmament, yet some shall be set in a higher sphere than others: for as the Apostle teacheth us, there is s 1 Cor. 15.41. one glory of the Sun, and another of the Moon, and another of the Stars; for one Star differeth from another in glory, and so shall be the resurrection of the dead. 5. Fifthly, look ye yet nearer upon these shining stones, and ye shall find, that they will not only delight and lighten the eyes of your understanding; but also heat and inflame your devout affections. They are as twelve precious books, wherein you may read many excellent lessons printed with indelible characters. You see clearly here the names of each of the Tribes in several engraven; let your marginal note be, God hath from all eternity decreed a certain number of Elect to be saved, and he hath written their names in several in the book of life. 6. Sixthly, observe that the names of the Tribes are not written in paper, nor carved in wood, but engraven in solid and precious stones with the point of a Diamond, never to be razed out: let your interlineary gloss be, None of those whose names are written in the book of life can be stricken out. For there is no blotting, interlining, nor variae lectiones in that book; stars there are, but no obelisks: the Elect therefore though they may fall grievously and dangerously, yet not totally nor finally. Stella cadens non est stella, cometa fuit. Were you, beloved, but embossed or enameled in the ring upon our Saviour's finger, you were safe enough; for no man can pluck any thing out of our Saviour's hand: but now that you are engraven as signets on our Saviour's heart, what can be your fear? what may be your joy? Is it so? doth our high Priest set us on his heart? and shall not we set our heart on him? shall we esteem any thing too dear for him, who esteemeth us so dear unto him? He who once upon the Cross shed his heart blood for us, still beareth us upon his heart, and esteemeth of us as Cornelia did of her Gracchis, and presenteth us as it were in her words to his Father, Haec sunt ornamenta mea, these be my jewels. Doth he make such reckoning of us? and is it our desire he should do so? then for the love of our Redeemer let us not so dishonour him, as to fill the rows of his breastplate with glass in stead of jewels; let us not make him present to his Father either counterfeit stones through our hypocrisy, or dusky through earthliness and worldly corruption; let us rub, scour, and brighten the good graces of God in us, that they may shine in us, & we may be such as our Saviour esteemeth us to be, that is, orient and glorious jewels. The sum of all is this: Ye have heard of four rows of precious stones set in bosses of gold upon Aaron's breastplate; and by the four rows you understand the four well ordered & methodical Sermons by me rehearsed: by the jewels, either the eminent parts of the Preachers, or their precious doctrines: by the embossments of gold, in which these precious gems of divine doctrine were set, their texts: nothing remaineth but that the breastplate being made, you put it on; and as Aaron did, bear it on your hearts. By wearing & bearing it there, you shall receive virtue from it, and in some sort participate of the nature of these jewels; in modesty of the Ruby, in chastity of the Emerald, in purity of the Onyx, in temperance of the Amethyst, in ardent love of the Carbuncle, in invincible constancy of the Adamant, in sacrificing your dearest hearts blood and affections to Christ, & in passion for him (if you be called thereunto) of the Hematite. You shall gloriously beautify the breastplate of our Aaron, who hath put on his glorious apparel, and sacred robes, and is entered into the Sanctum Sanctorum in heaven, and at this time beareth our names on his breast for a remembrance before God his father; and long it shall not be ere he come from thence, and all eyes shall t Apoc. 1.7. see him, and all kindreds of the earth shall mourn before him: then shall he say to us, Lift up your heads, look upon my breast, read every one your name engraven in a rich jewel. You were faithful unto death: therefore see here now I give you a crown of life; behold in it for every Christian virtue a jewel, for every penitent tear Crystal & Pearl, for every green & blue wound or stripe endured for me an Emerald and a Saphir, for every drop of blood shed for the Gospel a Ruby and an Hematite: wear this for my sake, and reign with me for evermore, Cui, etc. THE DEVOUT SOULS MOTTO, A Sermon preached in Saint Peter's Church in Lent; Anno 1613. THE XXXVI. SERMON. PSAL. 73.25. Whom have I in heaven but thee, O Lord? and there is none upon earth that I desire besides thee. Right Worshipful, etc. THe words which our a Luke 12.49. Saviour spoke concerning the issue and success of his preaching, may serve fitly for a preface to my intended discourse upon this Text: Ignem veni missurus inter vos▪ & quid volo nisi ut accendatur? I come to put fire among you, or rather in you: and what is my desire, but that by the blasts and motions of God's Spirit, and the breath of my mouth it may presently be kindled, and burn in your hearts? Burn it will not without fuel; take heed therefore, saith b In opusc. Cave ne injicias quod fumum aut foetorem ministret. Bonaventure, what you cast into this fire to feed the flame: for if it be gross, impure, and earthy matter, the flame will be obscure, and the fume unsavoury; but if it be refined, pure, and celestial, the flame will be clear, and the fume a sweet perfume in the nostrils of Almighty God. Nadab and c Levit. 10.1. Abihu smoked themselves for offering strange fire upon God's Altar: but we are like to burn in unquenchable fire, if we offer not continually the fire I am now to treat of, upon the Altar of our hearts: and yet it is a strange fire too; for it giveth light, yet burneth not; or rather it burns, yet consumeth not; or rather it consumes, yet impairs not, but dilateth and enlargeth the heart. Other fire burns black, and marreth the beauty of the body; but this contrariwise giveth beauty to the soul. for as Saint d Mor. in Job l. 18. Non clarescit anima fulgore aeternae pulchritudinis, nisi hic arserit in officinâ charitatis. Gregory rightly observeth, the soul shineth not with the brightness of everlasting beauty, that burneth not in the forge of charity. With this beauty God is so enamoured, that Saint e De dilig. Deo. Major est in amore Dei, qui plures traxerit ad amorem Dei. Bernard's observation is true, that he is greatest in favour, and in the love of God, who draweth most to the love of God. If we desire to know, saith Saint f Aug. Enchirid. ad Laurent. c. 117. Austin, what a man is, we inquire not what he believeth, or what he hopeth for, but what he loveth. A man may believe the truth, and be a false man: he may hope for good things, and yet be exceeding bad himself; but he cannot love the best things, but he must needs be good: he cannot affect grace, if he have not received some measure thereof; he cannot highly esteem of God, and not be high in God's esteem. As the love of the world maketh a man worldly, and the love of the flesh fleshly; so the love of the Spirit makes the children of God spiritual, and the love of God partaker of the divine g 2 Pet. 1.4. nature: for God is love. Now, saith Saint Paul, that is, in this life, abideth h 1 Cor. 13.13. faith, hope, and charity; but after this life, of these three charity only remaineth. For when we have received the end of our faith, which is the salvation of our souls, and taken possession of the inheritance which we have so long expected by hope, faith shall be swallowed up in vision, and hope in fruition; but then love shall be in greatest perfection. Our trust is, that we shall not always walk by faith, and our hope is, that we shall one day hope no more; we believe the end of faith, and hope for the end of hope; but love no end of our love: but contrariwise desire, that it may be like the sovereign object thereof, that is, eternal and infinite. To leap over this large field at once, and comprise all in one sentence concerning this virtue, of which never enough can be said: Love brought God from heaven to earth; love bringeth men from earth to heaven. In which regard it may not be unfitly compared to the ladder, at the foot whereof i Gen. 28.12. Jacob slept sweetly, and in his dream saw Angels climbing up by it to heaven. For upon it the religious soul of a devout Christian resteth and reposeth herself; and by it in her thoughts and desires she ascendeth up to heaven, as it were by four steps or rounds, which are the four degrees of divine love. 1. To love God for ourselves. 2. To love God for himself. 3. To love God above all things. 4. To love nothing but God, or in a reference to him. First, to love God for ourselves or our own respect, whereunto we are induced by the consideration of his benefits and blessings bestowed upon us, and continued unto us. The second is to love God for himself, whereunto we are moved by the contemplation of the divine essence, and his most amiable nature. The third is to love God above all things, whereunto we are inclined by observation of the difference between God and all things else. The fourth is to love nothing but God, that is, to settle our affections, and repose our desires, and place our felicity wholly and solely in him. To which highest round or step of divine love and top of Christian perfection we aspire, by fixing our thoughts upon the all-sufficiency of God, who hath in him infinite delights and contentments to satisfy all the appetites of the soul; whereof the Kingly Prophet David was fully persuaded, when lifting up his heart to God, and his eyes to heaven, he calleth God himself to witness, that he desired no other happiness than what he enjoyed in him, saying, Whom have I in heaven but thee? These words may admit ●f a double construction: 1 Either that David maketh God his sole refuge and trust: 2 Or that he maketh him his chief joy and whole heart's delight. For the first sense, viz. Whom have I in heaven but thee for my refuge, and strength of my confidence? we are to know that in heaven and in earth there are other besides God; in heaven the elect Angels, and the spirits of k Heb. 12.23. just men made perfect; in earth there are men and the creatures: yet a religious soul reposeth no confidence in any of these. First, not in the creature in general, for it is l Rom. 8.20. subject to vanity: not in riches, for m 1 Tim. 6.17. they are uncertain; Charge the rich in this world that they trust not in uncertain riches: not in n Jer. 9.23. wisdom, or strength, or power; nor in the favour of o Psal. 146.3. Princes, nor any child of man, for there is no help in them. I will yet ascend higher, even to heaven, and to the Angels and souls there. For whatsoever power, or strength, or help may be in them, we may not put our trust in them. 1 Not in the souls of Saints departed; for they p Esay 63.16. take no notice of our affairs here, neither have we any order to address ourselves to them: Abraham is ignorant of us, and Israel acknowledgeth us not: q 2 Kin. 22.20. Good Josiah seethe not the evil which befell his subjects after his death. 2 Not in Angels; for though they excel in strength, and are ministering r Heb. 1.14. Spirits, sent forth to minister for them who shall be heirs of salvation, yet we have no charge to worship them, or rely upon them for our salvation. Nay, we are charged to the contrary, both from God and from themselves; from God, s Mat. 4.10. Thou shalt worship the Lord thy God, and him only shalt thou serve: and, t Col. 2.18. Let no man beguile you in voluntary humility, and worshipping of Angels: and from themselves also, u Apoc. 19.10. & 22.9. And I fell down at the feet of the Angel that shown me these things, and he said unto me, See thou do it not, I am thy fellow servant, worship God. For the second sense, viz. Whom have I in heaven but thee for my chief joy and sole hearts delight? we are to know that the faithful soul is wedded to God, and like a loyal Spouse casteth no part of her conjugal affection upon any but him. Love she may whom he loveth, and what he commandeth her to love, for him, and in him, but not as him: if she doth so, she becometh Adultera Christo, as St. Cyprian speaketh, and may not be admitted to sing in David's choir, or at least not to bear a part in this Anthem, Whom have I in heaven but thee, O Lord? No more than the life of the body can be maintained without natural heat and moisture, can the life of grace be preserved in the soul without continual supply of the moisture of penitent tears, and a great measure of the heat of divine love, wherewith we are to consume those spiritual sacrifices of prayer and praises, which we are now and at all times to offer, lifting up pure hands and hearts unto God. To kindle this sacred fire, I have brought you a live coal from the Altar of incense, David's heart, sending up sweetest perfumes of most fragrant and savoury meditations. This coal the best Interpreters ancient and later, conspiring in their expositions blow after this manner: St. u Hier. in hunc locum. Neque in coelo neque in terrâ alium praeter te quaesivi. Jerome thus, I have sought none in heaven or earth beside thee. x Calvin. Praeter Deum nihil in coelo vel in terrâ appeto. Calvin, I desire nothing in heaven or earth but thee. y Cajetan. Te solum in coelo & in terrâ volui. Cajetan, Thee alone I affect in heaven and in earth. z Marlor. Nihil tecum amo. Marlorat, I love nothing with thee. And most effectually * Mollerus. Te pro & prae omnibus thesauris aestimo. Mollerus, I esteem thee in stead of and above all treasures: as if he should say in more words; Others lay up treasures upon earth, but heaven is my treasury, and God is my riches; he is my lot, as I am his purchase; he is the only supporter of my crown, and crown of my joy, & joy of my heart: upon him I set my whole delight, in him I repose all my confidence, to him I address all my petitions, from him I expect all my happiness: all my hope is in his promises, all my comfort in his word, all my wealth in his bounty, all my joy in the light of his countenance, all my contentment in his love: above him, without him, besides him I love nothing; but all things in him and for him. Lord let me live out of the world with thee, but let me not live in the world without thee. For I make no reckoning of any thing in the world in comparison of thee, nor of all the world without thee: take away all things from me so thou givest me thyself; for if thou takest away thyself, thou takest away all things. O let me therefore quickly enjoy thee in heaven, for even whilst I am upon earth my heaven is in thee. Here I cannot hold on my Paraphrase, but must needs break off with that passionate exclamation of St. a Poelicissimam animam quae Deo sic à Deo meretur affici, ut per unitatem spiritus in Deo nihil amet nisi Deum. Bernard, O thrice happy soul which by God and his grace art so affected with God and his love, that in God, in whom all things are to be had, thou desirest nothing but God himself. By this bright blaze of the words you may easily discern the parts; which are two, 1 A higher strain of notes ascending, Quis mihi, etc. 2 A lower of notes descending, & tecum non optavi, etc. Or if you like better to change the terms of music, which is the rhetoric of sounds, into the terms of rhetoric, which is the music of words; this sentence consisteth of 1 A passionate interrogation, Whom have I in, etc. 2 A confident asseveration, And I desire none, etc. In both I observe, 1 The convenience of the order, Whom have I in heaven, and then, I desire, etc. 2 The propriety of the phrases have and desire; have in heaven, desire on earth: nothing to be desired, but to be had in heaven; nothing to be had, but to be desired on earth. 3 The variety of the Prepositions praeter and cum, I have nothing but thee: I desire nothing with thee, for the reason assigned by b Paulin. in Bib. Patr. to. 5. p. 1. Omnium conditor, cui nihil eorum quae fecit valet aequari, non dignatur cum his quae condidit aequari. Paulinus; God, who made none of his creatures in any degree equal to himself, will have none made of like unto himself. Whereupon it ensueth, that there is fullness of delight and contentment in God, and that there is no solid delight and contentment for the immortal soul of man but in him; and consequently, that we are to set our heart, and settle our love, and ground our repose, and repose our felicity wholly and solely in him, with c Aug. confess. l. 10. Cum quo solo, & de quo solo, & in quo solo anima intellectualis verè beata est. whom only, and in whom only, and through whom only the understanding soul of man findeth and everlastingly enjoyeth true blessedness. Of which use of the doctrine, and doctrine of the notes, and notes of my Text, whilst I treat briefly, I humbly entreat Almighty God to assist me with his Spirit, and you to support me with your patience. First, of the order. As God first created the heaven, and all the host thereof, and after the earth and earthly creatures; so in our desires we ought first to aim at heaven and heavenly objects, and after we have fixed our thoughts, and settled our affections upon them, to have an eye to the earth, and take order for the things of this life. God hath placed the heaven above the earth, and shall we by our inordinate desires set the earth above the heaven, advancing things temporal above those that are eternal? this were to overthrow the order of nature, and break the golden rule laid down by our Saviour, d Mat. 6.33. Seek ye first the Kingdom of God, and his righteousness, and all these things shall be ministered unto you. First, lift up your eyes and your hearts to heaven, and say with David, Whom have I in heaven but thee? and than tell us what or whom you desire, or desire not upon earth. Have I in heaven, or desire on earth. The Translators might have retained the verb have in both members: but in regard of the deceivableness and uncertainty of earthly goods and possessions, they change the verb have in the first member into desire in the second, have in heaven and desire on earth, not desire in heaven and have on earth: for in precise truth there is nothing which a religious soul can desire, but she hath it in heaven: and on the contrary, nothing to be had that is firmly possessed and enjoyed, which she desireth on earth; Heaven is the place of having, the earth of desiring or craving. When an old man being asked of his age, answered in the Latin phrase, Octoginta annos habeo, that is, I have or reckon upon fourscore years: a Philosopher standing by took him up, saying, Imò tot annos non habes, what sayest thou, I have or reckon upon fourscore years? just so many years thou hast not; for in numbering the days and years of our life, whose parts are never all come till they are all gone, we usually count upon those years only that are fully passed, which we therefore have not, because they are past and gone; even as he that taketh a lease for term of years, after he hath worn them out, hath no more term in his lease, or estate in his living; no more may any man be said to have those years good, which he hath spent in the lease of his life. Much less may he be said to have those that are to come, because they are not yet, and he is altogether uncertain whether they are to come or no. For all that he knoweth, this day the lease of his life may expire, this hour his last glass may be running, at this very moment and point of time the thread of his life may be cut off. Now if we cannot be said truly to have any part of our time, how can we have any part in things temporal? if the lease of our lives, by which we hold all our earthly goods and possessions, be of so uncertain a date, let our common Lawyers talk never so much of possessions and estates, and firm conveyances and perpetuities, and several kinds of tenors, they shall never persuade me, that there is any sure hold or good tenure of any thing save God and his promises: it is impossible that we should have any estate in things that are altogether e Cyp epist. l. 2. Nec fiduciam praebent possidentibus stabilem, quae possessionis non habent veritatem. unstable. Hereof it seemeth Abraham was well advised; for though he were an exceeding rich man, yet we read of no purchase made by him, save only of a f Gen. 25.10. cave in Machpelah, for him and his heirs to hold, or rather to hold him and his heirs for ever. If any man ever knew the just value of all earthly commodities, it was King Solomon, the mirror of wisdom, and yet he, after he had weighed them all in the scales of the Sanctuary, found them as light as vanity itself. Omnia sub sole vanitas; ergo supra solem veritas, as rightly inferreth g Paulin. in opusc. Paulinus: If all things under the sun are vanity; therefore the verity of all things is above the sun, viz. In heaven. Whom have I in heaven but thee? that is, thee I have, and none but thee in heaven. I deny not that which Saint h Tract. 50. in Johan. Habes Christum in praesenti per signum, in praesenti per fidem, in praesenti per baptismatis sacramentum. Austin affirmeth in express terms, that we have God many ways with us in this life; for we see him in his works, we hear him in his word, we taste him in the Sacrament, we feel him by the motions of the Spirit within us, we touch him by faith, we embrace him by love, we rely upon him by hope, we have private conference with him by prayer: yet all this is nothing to our modus habendi, our manner of having him in heaven. Then a man may be truly said to have a lordship, manor, benefice, or living, when he entereth upon the fruits thereof, and receiveth the crop. The Lord is indeed our lot and portion even in this life; but we cannot reap the thousanth part of the profits and delights he hath in himself, and will afford us hereafter. They to whom he most imparteth himself, and communicateth his goodness here, have but a taste only of the tree of life, a weak sent of the flowers of Paradise, a confused noise of heavenly music as it were afar off, no more than a glimpse of the sun of righteousness, but a blast of the Spirit only, an earnest-penny of their wages; yet such a taste as more satisfieth them than a royal banquet furnished with all the delicacies the sea or land can yield: such a sent as they will not leave for all the sweet odours of Arabia: such a noise as they would not miss the hearing thereof, for all the consorts in the world: such a glimpse, as is to be preferred before the full view of all the Kingdoms of the earth, and the glory of them: such a blast, as more refresheth the soul, than a constant gale of prosperous fortune: such an earnest-penny, as they would not lose for the treasures of Solomon. This taste, this sent, this glimpse, this blast, this earnest-penny, the Kingly Prophet David so exceedingly desired, that he compareth the ardency of his affection to the thirst of a Hart, either long chased, or after he is stung with the serpent Dipsas, that sets all his throat on fire. As the i Psal. 42.1, 2. Hart brayeth and panteth in this case for the rivers of waters to cool his heat, and quench his thirst, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God; when shall I come and appear before God? Of this thirst of the soul they only can speak feelingly, who have been long k Cant 2.5 Stay me with slagons, and comfort me with apples: for I am sick with love. sick with the Spouse in the Canticles, who feeling her heart faint, and all her vital faculties fail, cryeth out, Stay me, etc. that is, hold life in me with cordial waters and sovereign smells; for I languish, I swoon, my soul is running out of the doors of my lips after him, whom she incomparably loveth above all things in heaven and in earth; yet she seethe here nothing but his back parts, that is, obscure shadows and resemblances of him. And if she be so enamoured with these, how will she be ravished at the sight of his countenance? if she take such contentment in the contemplation of his image in a mirror, how will she be transported, when she shall see him face to face, and be united to him spirit to spirit? if she take such pleasure in pledging him in the bitter cup of his passion, what will she take in l Psal. 16.11. drinking of the rivers of pleasures, that run at his right hand for evermore? To borrow a strain of the Schools, for the closing up of this sweet note, Hic Deum amamus amore desiderii, at in coelo amore amicitiae, Here we love God with a love of desire, there with a love of friendship; here we desire to have God, there we have our full desire: and so I fall into the main doctrine of the Text, That there is fullness of delight and content in God. Quid eo avarius est, cui Deus non sufficit, in quo sunt omnia? Can we desire larger possessions than immensity? a surer estate than immutability? a longer term of years than eternity? Let Saint m De vitâ contemplate. l. 2. c. 15. Quid potest eo esse foelicius, cujus efficitur suus conditor census, & haereditas ejus dignatur esse ipsa divinitas? si modo sanctis operibus eum colat, omnes fructus ex illo percipiet. Prosper speak, Who so fortunate, as he whose Maker is his fortune? who so rich, as he who possesseth him that possesseth all things, whose lord is his lot, and his owner part of his goods? Howbeit, because we cannot perfectly survey, much less take full possession of this our large or rather infinite inheritance, in this life, Mollerus conceiveth these words not to be uttered in an exultation of spirit, ravished with the contemplation of God; but rather as a prayer to this effect: O that I had thee in heaven; as when the Prophet demandeth, Who will show us any good? we take the meaning to be, O that any would show us some good: & in like manner, in the second of Samuel, Who n 2 Sam. 23.15. will bring me water out of the fountain? that is, O that some would give me a draught of it. Notwithstanding I see no reason why we should vary from the most general interpretation of these words, which is, that they contain a protestation, not a prayer, and carry this sense: O Lord, I am so ravished with thy beauty, and satisfied with thy love, that I desire nothing like unto thee, nay, nothing but for thee, nay, nothing but thee. With which exposition that strain of Paulinus perfectly accordeth, though set in a more doleful key, when the barbarous and savage Goths had invaded the City of Nola, ransacked his house, rifled his coffers, and took away all that he had; he yielded not to the stream of sorrow, which might have carried him into the gulf of despair, but striving against it, he lifteth up his hands and head above water, praying to God after this manner: o Aug. de civ. Dei l. 1. c. 10. Domine, ne excrucier propter aurum & argentum; ubi enim sunt omnia mea tu seis: ibi enim habebat omnia sua, ubi eum thesau●r●are ille monuerat, qui haec mala ventura praedixerat. Lord, let not the loss of these things vex me, or disquiet my soul: for thou knowest where I have laid up all my treasures, to wit, in thee: for, whom have I in heaven But thee? These words are not expressed in the original, yet by comparing this with the latter clause, And in earth I desire nothing with thee, are necessarily added to supply the sense. Yea, but you will say, how might David truly demand, Whom have I in heaven but thee? Is there none to be had in heaven but God? are there none that walk in the streets of the celestial Jerusalem paved with gold? do none dwell in those glorious tabernacles that are not made with hands? do those twelve precious gates serve only to beautify the holy City? do none enter in at them? surely, if these dark & low rooms are so well filled, it is not like those large, fair, & lightsome upper rooms are void? the sky is not more richly decked with glistering stars, than the throne of God with celestial lights: out of question there are innumerable regiments, bands, & royal armies of Cherubins & Seraphins, Archangels & Angels, Saints & Martyrs; yet the faithful soul hath none of these, or rather none of these hath her, but he whom they all serve, who hath vouchsafed to make her his Spouse, & marry her to himself in righteousness: in none but him she hath affiance, to none but him she addresseth her prayers, for none but him she keepeth her heart; him she serveth as her lord, obeyeth as her king, honoureth as her father, & loveth as her husband; and in this respect may truly say, Whom have I in heaven but thee? When p Xenophon. Cyr. poed. l. 3. Cyrus took the king of Armenia & his son Tigranes, & their wives & children prisoners, & upon their humble submission, beyond all hope, gave them their liberty & their lives; in their return home, as they all fell on commending Cyrus, some for his personage, some for his puissance, some for his clemency; Tigranes asked his wife, What thinkest thou of Cyrus? is he not a comely & a proper man, of a majestical presence? Truly, saith she, I know not what manner of man he is, I never looked on him. Why (quoth he) where were thine eyes all the while? upon whom didst thou then look? I fixed mine eyes (saith she) all the while upon him (meaning her husband) who in my hearing offered to Cyrus to lay down his life for my ransom: In like manner, if any question the devout soul, whether she be not enamoured with the beauty of Cherubins & Seraphins, Angels or Saints: her answer will be the same with that of Tigranes his wife, that she never cast a look on them, because her eyes were never off him, who not only offered to lay, but laid down his life for her, & ransomed her with his own blood. Whom should she have in heaven but him, who hath none on earth but her? Intus apparens prohibet q Mercenarius in phys. extraneum, the vessel that is full of balsamum excludeth all other oils or liquors: the soul that is full of God, and full with God, excludeth the love of all creatures, and accounteth them as nothing in comparison, as we may see in S. Paul, r Phil. 3.7, 8. What things were gain to me, those I account loss for Christ, yea, doubtless I account all things but loss for the excellency of the knowledge of Jesus Christ. And in holy Ignatius the s Hieron. cattle. viror. illust. Ignis, crux, bestiae, confractio ostium, membrorum divisio, & totius corporis contritio, & tota tormenta Diaboli in me veniant, tantum ut Christo fruar. ancient Bishop of Antioch, who when he was ready to be stripped and thrown naked to the Lions, broke out into this passionate speech, Take away all from me, and come what can come upon me, fire, cross, beasts tearing my flesh, parting of my members, breaking of my bones, and contrition of my whole body, and all the torments that man or devil can devise, only that I may enjoy Christ. That which Origen delivereth concerning the nature of Manna, that it answered to every man's several taste, we have good warrant of Scripture to affirm of God, who satisfieth with infinite delicacies all their appetites who long for him. Do they thirst for grace? he is so full of grace, that of his t John 1.16. fullness we all receive. For glory? he is the u Psal. 24.10. King of glory. For wisdom? in him are all the treasures of wisdom & * Colos. 2.3. knowledge hid. For peace? he is the x Esay 9.6. Prince of peace. For beauty? he is * Psal. 36.9. fairer than the sons of men; grace is poured into his lips. For life? with him is the y Psal. 45.2. Well of life, and in his light shall we see light. For joy and pleasures? in his presence z Psal. 16.11. is fullness of joy, and at his right hand there are pleasures for evermore, wherewith he quencheth all the thirsty appetites of the soul. Philosophy teacheth, that the understanding naturally thirsteth for truth; the will for that which the understanding apprehendeth to be good, the affections for glory and felicity, the senses for pleasure, the eye for beauty, the ear for harmony, the smell for sweet odours, the taste for delicious meats, the touch for amorous embracings: all these thirsts God doth satisfy and quench after this manner, viz. the thirst of the understanding with his wisdom, of the will with his goodness, of the affections with his glory and blessedness, of the senses with his nature, which containeth in it the quintessence and perfection of all delectable objects. For as God is in all things, so all things are in him after a more excellent manner than they are in themselves: in themselves they never were without imperfection, nor are since the fall of Adam without impurity and corruption; but in him they are perfect without defect, pure without pollution, permanent and stable without any shadow of change; in regard of which their eminent manner of subsistence in him, they change their names and appellations: and as that which in earthly bodies is matter, the Philosophers call form, or * Zab. Phys. lib. de coel. materia formalis in heaven, and parts degrees, and beauty light or clarity, and qualities influences; so that which is accident in the creature, is substance in the Creator: and that which is called beauty in us, is majesty in him; life is immortality, strength omnipotency, wealth all-sufficiency, delight felicity, affection virtue, virtue nature, nature all things: For a Rom. 11.36. of him, and through him, and in him are all things, as the grand master of Philosophy discerned by the glimmering light of reason, saying, that it is manifest, that the Deity is in all things, Arist. mor. ad Eud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and all things in it: in him the understanding apprehendeth all truth, the will all good, the affections all virtue and glory, the senses all pleasure, the desires all contentments; and therefore it followeth, And I desire nothing in the earth with thee. The heart resembleth a perfect triangle, but the figure of the world is circular, and no more can it satisfy the heart of man, than a circle can fill a triangle. God only, who is a trinity in unity, can fill all the corners of this triangle of his own making. For nothing can delight the spiritual nature of the soul, but a pure spirit: nothing can content the sovereign faculty of the understanding, but a sovereign object: nothing can satisfy the infinite desires of the will, but infinitum bonum; which must be infinite four ways: 1. In power, to remove all things that may be offensive or hurtful to us. 2. In bounty, to supply all those good things that may be delightful or useful to us. 3. In essence, to furnish us with infinite variety of delights. 4. In continuance, to perpetuate unto us the infinite variety of continual delights and contentments. Now, what is there in heaven or in earth thus spiritual in substance, sovereign in place, infinite in power, goodness and essence, everlasting in continuance, but thou, O Lord, whom, because we have in heaven, we desire nothing on earth? What should we desire there, where we find nothing to fix our thoughts, or afford us any solid comfort or contentment? Who can aim steadily at a moving mark? or build firmly upon sinking sand? or hold fast a vanishing shadow? or rest himself upon the wings of the wind? as impossible is it to lay any sure ground of contentment, or foundation of happiness in the unstable vanities and uncertain comforts of this life. How can they fulfil our desires, or satisfy our appetites, which are not only empty, but emptiness itself? How can they establish our hearts, sith they are altogether unstable themselves? How can they yield us any true delight or contentment, which have no verity in them, but are shadows and painted shows, like the carved dishes Caligula set before his flatterers; or the grapes drawn by Zeuxis, wherewith he deceived the birds? The best of them are no better than the apples of Sodom, of which Pliny and Solinus writ, that they are apples whilst you behold them, but ashes when you touch them: or like the herb Sardoa in Sardinia, upon which if a man feed, it so worketh upon his spleen, that he never leaveth laughing, till he dyeth through immoderate mirth. Honours, riches, pleasures are but glorious titles written in golden characters; under them we find nothing but vanity: under the title of nobility nothing but a brag of our parent's virtue, and that is vanity; under honour nothing but the opinion of other men, and this can be but vanity; under glory but breath and wind, and this is certainly vanity; under pleasure but b Eras. Apoph. Demos. Non emam tanti poenitere. repentance & folly, and is not this vanity? under sumptuous buildings, rich hangings, & gorgeous apparel, but ostentation of wealth and outward pomp, & this is vanity of vanity. Nobility in the original of it is but the infamy of Adam: (for it knew not Hevah till after his fall & grievous prevarication) beauty the daughter of corruption, apparel the cover of shame, gold & silver the dregs of the earth, oils & costly ointments the sweat of trees, silks & velvets the excrements of worms; and shall our immortal spirit, nobly descended from the sacred Trinity, match so low with this neither world, and take these toys and trifles for a competent dowry? And let this suffice to be spoken to the words for their full explication; let us now hear what they speak to us for our further use and instruction. 1. They speak to our faith, that it be resolved upon God only. 2. To our devotion, that it be directed to God only. 3. To our love, that it be entirely fixed on God only. 1. True faith saith, Whom have I in heaven but thee to rely upon? 2. True religion saith, Whom have I but thee to call upon? 3. True love saith, Whom have I but thee to settle upon? No Papist can bear a part with David in this song, saying, Whom have I in heaven but thee, O Lord? for they have many in heaven, to whom they address their prayers in general, & often solicit them upon special occasions: as for rain, for fair weather, in a common plague, in danger of childbirth, in perils by sea, in perils by land, for their own health and recovery, and for the safety of their beasts & cattles; as appears by the forms of prayers yet extant in their Liturgies, Offices, Manuels', & Service books. Doubtless these monopolies were not granted to Saints in David's time; for he had recourse to God immediately for any thing he stood in need of: neither had the ancient Fathers any knowledge of so many new masters of requests in heaven, to prefer their petitions to God: for they addressed themselves all to one Mediator betwixt God and man, the man Christ Jesus, who sitteth at the right hand of his Father, to take all our petitions, & to recommend them unto him. I can make no other construction of the words of c Lib. 8. cont. Cel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Origen, We must religiously worship or invocate none but God and his only begotten Son. We must call upon none but God, saith d Hieron. in Prov. l. 1. c 2. Neminem invocare nisi Deum debemus. Jerome. e Tertul. apol. c. 30. Quaecunque hominis & Caesaris vota sunt, haec ab alio orare non possum, quàm à quo scio me consecuturum, quoniam & ipse est qui solus praestat, & ego familus ejus qui eum solum invoco. Tertullian goeth farther on our way, We can pray to none other but God: whatsoever is to be wished for Caesar, as he is a man or a Prince, I cannot beg it of any other than of him from whom I know I shall receive what I ask, because he alone can perform it, and I his servant depend upon none but him. But what stand I upon the testimonies of two or three Fathers? the whole Synod of f Theod. come. in 2. ad Colos. Synodus Laodicea lege prohibuit, ne praecarentur Angelos, ubi agit de oratoriis Michaelis, & eos perstringit qui dicebant oportere per Angelos divinam sibi benevolentiam conciliare. Laodicea condemneth the superstitious error of some, who taught, that we ought to use Angels as mediators between God and us, and to pray unto them. And for Saints, who have no more commission to solicit our business in heaven than Angels, howsoever it pleased the ancient Church to make honourable mention of them in their public Service, as we do of the blessed Virgin, the Archangel, the Apostles & Evangelists; yet S. g Aug. l. 22. de civet. Dei c. 10. Martyrs suo loco & ordine nominantur, non tamen à Sacerdote qui sacrificat, invocantur. Austin cleareth the Christians of those times from any kind of invocation: The Martyrs, saith he, in their place and rank are named, yet not called upon by the Priest, who offereth the sacrifice. Invocation is the highest branch of divine worship, and they who bow down to, and call upon Saints, consequently put Saints in God's room; & believe in them: Quomodo enim invocabunt, in quos non credunt? How h Rom. 10.14. shall they call on them, on whom they have not believed? They who call upon Saints deceased, & hope for any benefit by such prayers, must be persuaded that the Saints are present in all places, to hear their prayers, and receive their petitions, and that they understand particularly all their affairs, and are privy to the very secrets of their hearts; and is not this to make gods of Saints? i Mart. epigr. Qui fingit sacros auro vel marmore vultus, non facit ille deos: qui rogat ille facit. Yea, but say our Romish adversaries, had you a suit to the King, you would make a friend at Court, & employ some in favour with his Majesty to solicit your affairs; why take ye not the like course in your business of greater importance in the Court of Heaven? We answer: First, because God himself checketh such carnal imaginations, and overthroweth the ground of all such arguments by his holy Prophet, saying, k Esay 55.8. My thoughts are not your thoughts, neither are your ways my ways. Therefore we are brought to the presence of kings (saith S. l Amb. in ep. ad Rom. c. 1. Itur ad reges per tribunos, & comites, quia homo utique rex est, ad Deum quem nihil latet promerendum suffragatore non est opus, sed ment devotâ. Ambrose) by lords & officers, because the king is a man; & all cannot have immediate access unto him, neither will he take it well, that all sorts of people at all times should press upon him: but it is not so with God: he calleth all m Mat. 11.28. Come unto me all that labour, etc. unto him, calls upon all to n Psal. 50.15. Call upon me in the day of trouble, and I will hear, etc. call upon him, & promiseth help & o Joel 2.32. Whosoever shall call upon the Name, etc. salvation to all that shall so do: neither need we any spokesman (saith he) to him, save a devout and religious mind. Secondly, admit the proportion to hold between the King of Heaven and earthly Princes, yet the reason holdeth not: for if the King appoint a certain officer to take all supplications, and exhibit all petitions unto him, he will not take it well, if we use any other; but so it is in our present case, God hath appointed us a p John 14 3. Whatsoever ye shall ask in my Name, ●hat will I do. Ver. 6. I am the way, the truth, and the life, no man cometh to the Father but by me. Mediator not only of redemption, but also of q Rom. 8.34. Which maketh request for us. incercession, who is not only r Hebr. 7.25. Wherefore he is able to save them to the uttermost, that com● unto God by him, seeing he ever liveth to make intercession for them. able, but most willing to prefer all our suits, & procure a gracious answer for us: for we have not an high Priest, which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin: let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. We know not whether Saints hear us, or rather we know they hear us not: Esay 63.16. Abraham is ignorant of us, and Israel acknowledgeth us not. If they hear us, we know not whether God will hear them for us; but we know that our Saviour heareth us, and that God always heareth him when he prayeth for us: John 11.42. I know that thou hearest me always. Yet our Saint-invocators have one refuge to fly unto, and they hold it a very safe one: We call upon the living, say they, to pray for us; why may we not be so far indebted to the Saints departed, who the further they are from us, the nearer they are to God? If it be no wrong to Christ's intercession to desire the prayers of our friends in this life, neither can it be any derogation to his Mediatorship to call upon Saints deceased Of this argument s Bellar de sanct. beatit. l. 1. c. 19 Bellarmine as much braggeth, as Peleus of his sword, Profectò istud argumentum haeretici nunquam solvere potuerunt, the heretics, saith he, were never able to untie this argument. I believe him, because there is no knot at all in it. For, First, we do not properly invocate any man living, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we call to them to assist us with their prayers, we call not upon them, as putting any confidence in them. When at parting we usually commend ourselves to our friends, and desire them to commend us to God in their prayers, we require of them a duty of Christian charity; we do them therein no honour, much less perform any religious service to them, as the Church of Rome doth to Saints deceased. Secondly, when we pray them to pray for us, we make this request to them, as co-adjutors, to join with us in the duty of prayer, not as mediators, to use their favour with God, or plead their merits, as Papists do in their Litanies, adjuring God (as it were) by the faith of Confessors, & constancy of Martyrs, & chastity of virgins, & abstinence of monks, & merits of all Saints. Thirdly, God commandeth the living to have a fellow-feeling of one another's miseries, and to t 2 Cor, 1.11. Phil. 1.4. C●l●s 4.3. 2 Thes. 3.1. Heb. 13.18. James 5.16. pray one for another; but he no where layeth such an injunction upon the dead to pray for us, or upon us to pray to them: Fourthly, we have many precedents in Scripture of the faithful, who have earnestly besought their brethren to remember them in their u Phil. 1.19. Gal. 4.3. 2 Thes. 3.1. Philem. 22. Heb. 13.18. prayers; but among all the songs of Moses, psalms of David, complaints of Jeremy, and prayers of Prophets and Apostles, you shall not find any one directed to any Saint departed; from the first of Genesis to the last Verse of the Apocalypse, there is no precept for the invocation of Saints, no example of it, no promise unto it. Fifthly & lastly, we entreat not any man living to pray for us, but either by word of mouth when he is present with us, or by some friend, who we know will acquaint him with our desire, or by letters, when we have sure means to convey them to him, whereby he may understand how the case standeth with us, & what that is in particular for which we desire his prayers. All which reasons fail in the invocation of Saints deceased: for we have no messengers to send to them, nor means to convey letters to the place where they are, neither are they within hearing, neither can we be any way assured that they either know our necessities, or are privy to the secrets of our heart. For the Mathematical glass, which some of the Schoolmen have set in heaven, wherein (they say) the Saints in heaven see all things done upon earth, to wit, in God, who seethe all things; it hath been long since beat into pieces: for I demand, Is this essence of God a necessary glass, or a voluntary? that is, Do they see all things in it, or such things only as it pleaseth him to present to their view? if they see all things, their knowledge must needs be infinite as Gods is, they must needs comprehend in it all things past, present & future; yea, the thoughts of the heart, which God peculiarly x Apoc. 2.23. I am he that searcheth the heart and reines. assumeth to himself: yea, the day of Judgement, which our Saviour assureth us no man knoweth, not the y Mat. 24.36 Angels in heaven, nor the son of z Mar. 13.32 But of that day and hour knoweth no man, no not the Angels that are in heaven neither the Son, but the Father. man, as man. If they see only such things as God is pleased to reveal unto them, how may he that prayeth unto them be assured, that God will reveal unto them either his wants in particular, or his prayers? how can he pray unto them in faith, who hath no word of faith, whereby he may be assured either that God revealeth his prayers to them, or that God will accept their prayers for him? Certainly, there was no such crystal instrument as Papists dream of, to discover unto Saints departed the whole earth, & all things that are in it in the time of Abraham, Isaac, or Josiah: for St. Austin in his book de a Cap. 13. Si parents non intersunt, qui sunt alii mortuorum, qui noverunt quid agamus, quid ve patiamur, & ibi sunt spiritus defunctorum ubi non vidunt quaecunque aguntur, aut even●unt in istâ vitâ hominibus. curâ pro mortuis, out of the second book of Kings, & the 63. of Esay concludeth, that sith kings see not the evils which befall their people after their death; & sith parents are ignorant of their children, without doubt the Saints departed have no intelligence how things pass after their death here upon earth. So far is it from being a branch of their happiness, to know the passages of human affairs here, that S. b Jerom. in epitaph. Nepot Foelix Nepo ianus qui haec non audit, non videt. Jerom maketh it a part of their happiness, that they are altogether ignorant of them: happy Nepotian, who neither heareth nor seethe any of those things, which would vex his righteous soul, & do cause us who see & hear them, often to water our plants. By this which hath been said, any whose judgements are not forestalled, may perceive the impiety of that part of Romish piety which concerneth invocation of Saints; it is not only needless & fruitless, but also superstitious, & most sacrilegious: for it robbeth God of a special part of his honour, and wrongeth Christ in his office of mediator. When he holdeth out his golden sceptre unto us, & calleth to us, saying, Come unto me, come by me, I am the way, shall we run to any other to bring us to him? shall we seek a way to the way? shall we use mediators to our mediator? this were to lay a like imputation upon our Redeemer, to that which S. c De civet. Dei l. 1. Interpres deorum eget interpret, & sors ipsa referenda est ad sorts. Austin casteth upon the heathen Apollo, the interpreter of the gods needeth an interpreter, & we are to cast lots upon the lot itself. Let it not seem burdensome unto you, my dear brethren, that I speak much in behalf of him, who alone speaketh in behalf of us all: we cannot do our Redeemer a worse affront, we cannot offer our mediator a greater wrong, than to go from him whom God hath appointed our perpetual advocate & intercessor, & employ Saints in our suits to God, as if they were in greater grace with the Father, or they were better affected to us than he. Have we the like experience of their love as we have of his? did they pawn their lives for us? have they ransomed us with their blood? will he refuse us, who gave us himself? will he not pour out hearty prayers for us, who poured out his heart blood for us? will he spare breath in our cause, who breathed out his soul for us? shall we forsake the fountain of living water, and draw out of broken cisterns that can hold no water? shall we run from the source to the conduit for the water of life? from the sun to the beam for light of knowledge? from the head to the members for the life of grace? from the king to the vassal for a crown of glory? But I made choice of this Scripture rather to stir up your devotion, than to beat down Popish superstition; therefore I leave arguments of confutation, & set to motives of persuasion. Look how the Opal presenteth to the eye the beautiful colours of almost all precious stones; so the graces, virtues, & perfections of all natures shine in the face of God to draw our love to him: among which, two most kindle our affection, virtue and beauty; nothing so lovely as virtue, which is the beauty of the mind: & beauty, which is the chief grace and virtue of the body. To give virtue her due, which is the first place, we speak not so properly, when we say that God hath any virtue, as when we attribute to him all virtue in the abstract, all wisdom, all justice, all holiness, all goodness. Goodness is the rule of our will, but Gods will is the rule of goodness itself: we are to do things because they are just & good; but contrariwise things are just & good because God doth them; therefore if virtue be the loadstone of our love, it will first draw it to God, whose nature is the perfection of all virtue. As for beauty, what is it but proportion & colour? the beauty of colour itself is light, & light is but a shadow or obscure delineation of God, whose face darkneth the sun, & dazleth the eyes of the Cherubins, who to save them, hold their wings before them like a plume of feathers. A glimpse whereof when the Prophet David saw, he was so ravished with it, that as if there were nothing else worthy the seeing, & it were impossible to have enough of so admirable an object, he crieth out, d Psa. 105.4. seek his face evermore; not so much for the delight he took in beholding it, as for the light he received from it. For beholding the glory of God as in a mirror with open face, we are changed into his image, & after a sort made partakers of the divine nature. o my soul, saith a Saint of God, mark what thou lovest; for thou becommest like to that which thou likest, Simo coelum diligis, coelum es, si terram diligis, terra es, audeo dicere, si Deum diligis, Deus es; if thou sincerely & perfectly lovest heavenly objects, thou becomest heavenly, if carnal, thou becomest sensual, if spiritual, thou becomest ghostly, if God, thou becomest divine. Let us stay a while, & consider what a wonderful change is wrought in the soul of man by the power of divine love; surely though a deformed Black-a-moor look his eyes out upon the fairest beauty the world can present, he getteth no beauty by it, but seems the more ugly by standing in sight of so beautiful a creature: the sun burns them black, & darkeneth their sight, who long gaze upon his beams; but contrarily, the Sun of righteousness the more we look upon him, the more he enlighteneth the eyes, Poulin. in opusc. Illum amemus quem amare debitum, quem amplecti chastitas, cui nubere virginitas, etc. & maketh them fair, & their faces shine who behold him, as Moses his did, after he came down from the Mount where he had parley with God. O then let us love to behold him, the sight of whose countenance will make us fair & lovely to behold: let us conform our selus to him, who will transform us into himself: let us reflect the beams of our affection upon the father of lights: let us knit our hearts to him, whom freely to love is our bounden duty, to embrace is chastity, to marry is virginity, to serve is liberty, to desire is contentment, to imitate is perfection, to enjoy is everlasting happiness. To whom, etc. THE ROYAL PRIEST. A Sermon preached in Saint Mary's Church in Oxford; Anno 1613. THE XXXVII. SERMON. PSAL. 110.4. The Lord swore, and will not repent, thou art a Priest for ever after the order of Melchisedech. Right Worshipful, etc. THere are three principal attributes of God, Wisdom, Goodness, Power. Wisdom to comprehend all the good that can be, Goodness to will all that which in wisdom he comprehendeth, Power to effect all that in goodness he willeth and decreeth for the manifestation of his justice and mercy to his creatures. These three attributes of God shine most clearly in the three offices of Christ, 1 Kingly. 2 Priestly. 3 Prophetical. Power in his Kingly, Wisdom in his Prophetical, Goodness in his Priestly function. For Christ by his Princely authority declareth especially the power, by his Prophetical he revealeth the wisdom, and by his Priesthood he manifesteth the goodness of God to all mankind. Christ as a Prophet in wisdom teacheth us what in his goodness he hath merited for us as a Priest, and by his power he will bestow upon us as a King, freedom from all misery in the Kingdom of glory. And on these three offices of Christ the three divine graces 1 Faith, 2 Hope, 3 Charity, have a kind of dependence: 1 Faith holdeth on him as a Prophet. 2 Hope as a King. 3 Charity as a Priest. For Faith buildeth upon the truth of his Prophecy, Hope relieth upon the power of his Kingdom, Charity embraceth the functions of his Priesthood, whereby he washeth us from our sins in his own blood, and maketh us a Apoc. 1.5, 6. Kings and Priests unto God and his Father. In this Psalm David, as Christ's Herald, proclaimeth these his titles: First, his Kingly; Sat thou on my right hand, ver. 1. Be thou ruler in the midst of thine enemies, ver. 2. Secondly, his Prophetical; The people shall come willingly in the beauty of holiness, ver. 3. Thirdly, his Priestly; The Lord swore, thou art a Priest, ver. 4. To obscure which most clear and evident interpretation of this Prophetical Psalm, although some mists of doubts have been cast in former times; yet now after the Sun of righteousness is risen, and hath dispelled them by his own beams, nothing without impiety can be opposed to it: for b Mat. 22.42, 43, 44. there he whom David meaneth, openeth David's meaning; he whom this Prophecy discovereth, discovereth this Prophecy; he to whom this Scripture pointeth, pointeth to this Scripture, and interpreting it of the Son of man, sheweth most evidently that he is the King who reigneth so victoriously, ver. 1. the Prophet that preacheth so effectually, ver. 3. and the Priest that abideth continually, according to the words of my text; which offer to our religious thoughts three points of special observation: 1 The ceremony used at the consecration of our Lord, The Lord swore. 2 The office conferred upon him by this rite or ceremony, Thou art a Priest. 3 The prerogatives of this his office; which is here declared to be 1 Perpetual, for ever, 2 Regular, after the order, 3 Royal, of Melchizedek. First, the form and manner of our Saviour's investiture or consecration was most honourable and glorious, God the Father performing the rites; which were not imposition of hands, and breathing on him the holy Ghost, but a solemn deposition of his Father, with a protestation, Thou art a Priest: ceremonies never used by any but God, nor in the investiture of any but Christ, nor his investiture into any office but his Priesthood. Plin. panegyr. Trasan. Imperium super Imperatorem Imperatoris voce delatum est, & nihil magis subjecti animo factum est, quam quod caepit imperare. At his coronation we hear nothing, but the Lord said, Sat thou on my right hand. The rule of the whole world is imposed upon our Saviour by command; and even in this did Christ show his obedience to his Father, that he took upon him the government of his Church. But at the consecration of Christ we have a great deal more of ceremony and solemnity, God his Father taketh an oath, and particularly expresseth the nature and condition of his office, a priesthood after the order of Melchizedek: and he confirmeth it unto him for ever, saying, Thou art a Priest for ever. Of all which circumstances the Apostle in the Epistle to the d c. 7.20, 21. Hebrews taketh special notice, and maketh singular use to advance the Priesthood of Christ above that of Aaron: Inasmuch as Christ was made a Priest, not without an oath, by so much he was made a surety of a better Testament. For those Priests were made without an oath, but he with an oath, by him that said unto him, The Lord, etc. Jehovah is the proper and essential name of God, never in the Scriptures attributed to any creature, as most of the learned Rabbins and Christian Interpreters observe: a name in such sort adored by the Jews, that, in a superstitious reverence unto it, wheresoever they meet with it in the text, they either over-skip it, or in place thereof read Adonai, or Lord: a name also so much admired by the Gentiles, that they called their chief God Jove, which is but a contraction of the Hebrew Jehovah. And as they glanced at the very name, so they had a glimpse of the reason thereof, as may appear by Plutarch his exposition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, Thou art, engraven in golden characters upon the gate of the Temple of Apollo, whereby (saith he) they who came to worship God, acknowledged that Being properly belonged to him. Him whom St. John calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parmenides and Melissus term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am (saith God to e Exod. 3.14. Moses) hath sent thee: and again, I am that I am. Of all things else we may say truly that they are not that they are, because they are not of themselves, nor are their own essence, nor continue what they are. God properly is that he is, because himself is his own being, and because he is that he was, and was that he is, and shall be what he was, and is, the same, yesterday, and to day, and for ever. Besides this reason of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God himself intimateth another, taken from his faithfulness and truth in performing his promises: I appeared unto Abraham, unto Isaac, and unto Jacob by the name of God all-sufficient: but by my name f Exod. 6.3. Jehovah was I not known unto them; that is, I had not made good my promise unto them, I had not given being to my words; that is, I had not performed and accomplished them. According to which etymology of the word Jehovah, the first strain of this verse soundeth to this tune; Jehovah swore, that is, he that giveth continuance to all things by his word, he giveth his word for the continuance of this thy sacred office: he who is always as good as his word, nay, who is his word, hath said, nay, hath sworn, Thou art a Priest for ever. The Lord Swore. As we honour God in swearing by him, so the Father honoureth the Son in swearing to him, or taking a solemn oath at his investiture. An oath is a sacred form of speech, in which, for the confirmation of a truth, or assurance of faith, supreme majesty is called upon as a witness or surety: this, if it be done by any creature whomsoever, implieth a kind of adoration of him by whom they swear; who by this manner of appealing to him, is tacitly acknowledged to be the Discerner of our thoughts, and supreme Judge of all our actions: and therefore Aquinas defineth juramentum, adorationis speciem, a kind of adoration. But if supreme Majesty himself vouchsafe to use the like form, he doth not thereby adore himself, but most surely binds himself to the performance of that, for which he pawneth as it were his glory and life. Thus St. Austin briefly resolveth the point; g Quid est Dei juramentum? promissionis firmamentum: si tu jurando testaris Deum, cur non Deus jurando testetur semetiplum? L. 16. de Civit. Dei c 32. Quid est Dei ve●i veracisque juratio, nisi promissi confirmatio, & infidelium quaedam increpatio? What is God's oath? (saith he) a solemn kind of attestation to his promise for our greater assurance. As for the manner and form of this oath, though it be not here set down, yet it may be easily gathered out of other texts of Scripture. For God always sweareth either by his essence, or by his attributes; by his essence, h Ezek. 18.3. As I live, saith the Lord; or by his attributes, either of power, as Esay 62.8. He hath sworn by his strong arm; or by his holiness, i Psal. 22.16. Psal. 89.35 or the like. Whence we may take up this observation by the way, That God's attributes are his essence, and his essence himself. For sith God cannot acknowledge any greater unless he should deny himself, it followeth, that he cannot swear by any thing that is not himself. If Princes have this privilege, to confirm all their Proclamations and Patents with Teste meipso, Witness ourselves, shall we require farther security from God? Not to believe him upon his word, which is all that heaven and earth have to show for their continuance, were incredulous impiety: to expect or demand further an oath of him by whom we all swear, were presumptuous insolency. Yet see how the goodness of God overcommeth the distrustfulness of man; he giveth us more security than we could have had the face to ask, or hope to obtain; he vouchsafeth not only a bill of his hand, his written word, but also entereth into bands for the performance of all covenants and grants made to us in the name of our elder brother Christ Jesus. As often as I endeavour to stay my thoughts upon this point, they break out into that exclamation of k Tertul. l. de peniten c. 4. O beatos nos quorum causâ Deus jurat; O miserrimos, si nec juranti Domino credimus. Tertullian, O thrice happy we, for whose sake God taketh an oath; but most wretched we, if we believe not God, no not upon his oath. Or the like of Pliny upon occasion of the Emperor's deposing before the Consul, O strange thing, and before this time unheard of, he sweareth by whom we all swear, he confirmeth the Priesthood of his son by an oath, by whom all oaths are confirmed. In which consideration I marvel not that Martin Luther was wont to say, he tasted more sweetness, and received greater comfort in his meditation upon this parcel of Scripture than any other. For what doctrine doth the whole Scripture afford so comfortable to a drooping conscience, charged with many foul and grievous sins, as this, that God hath sworn his only begotten Son a Priest for ever, to sanctify our persons, and purge our sins, and tender all our petitions to his Father? What sin so heinous, what abomination so grievous, for which such a Priest cannot satisfy by the oblation of himself? What cause so desperate, in which such an Advocate, if he plead, will not prevail? What suit so difficult, which such a Mediator will not carry? We may be sure God will not be hard to be entreated of us, who himself hath appointed us such an Intercessor, to whom he can deny nothing. Therefore surely if there be any Balm in Gilead, it may be found on, or gathered from the branches of this text, The Lord swore, And will not repent. Is not this addition needless and superfluous? Doth God ever repent him of any thing? May we be bold to use any such speech concerning God, that he repent or retracted any thing? We may, the Scripture will bear us out in it, which in many places warranteth the phrase; as, l Gen. 6.6. Then it repent the Lord that he had made man upon the earth, and he was sorry in his heart: and, m 1 Sam. 15.35 It repenteth me that I have made Saul King; for he is turned from me, and hath not performed my commandments: and, n Psal. 106.15. He remembered his covenant, and repent, according to the multitude of his mercies: and, o Jer. 18.10. If this Nation, against whom I have pronounced, turn from their wickedness, I will repent of the plagues that I thought to bring upon them; but if they do evil in my sight, I will repent of the good that I thought to do unto them: therefore now amend your ways and your works, and hear the word of the Lord God, that the Lord may repent him of the plagues that he hath pronounced against you: and, p Jon. 3.9. God saw their works, that they turned from their evil ways, and God repent of all the evil that he had said he would do unto them, and he did it not. All which passages I have entirely related, quia de Deo etiam vera dicere periculosum est, as the heathen q Hil. de Trin. l. 5. Non potest Deus nisi per Deum intelligi, à Deo discendum est quid de Deo intelligendum est Sage wisely observeth, It is dangerous to speak even true things of God; for we may speak nothing safely of him which is not spoken by him in holy Scriptures. And above others the Ministers of the Gospel have a special charge given them, not only to look to their matter, but to have a care also, retinere sanam formam verborum, to keep unto a wholesome platform of words and phrases, such as all those are which the holy Ghost hath sanctified unto us, whereof this is one, God repent, etc. which may be safely uttered, if it be rightly understood. Certain it is, and a most undoubted truth, that the nature of God is free from passion, his actions from exception, his will from control, his purpose from casualty, his sentence from revocation; and therefore when God is said in holy Scripture to repent of any good by him promised, or actually conferred upon any, or any evil inflicted or menaced, we are not from thence to infer, that there are any after-thoughts in God, but only some alteration in the things themselves. As Parents and Nurses, that they may be the better understood of their Infants, clip their words, or speak in a like tone to them; so also our heavenly Father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that we may the better understand him, speaketh to us in our own language, Num. 23.19. God is not a man that he should lie, nor the son of man that he should repent: hath he said, and shall be not do it? hath he spoken, and shall he not make it good? and expresseth himself in such terms as best sort with our conceits and apprehensions. When we condemn the courses which we have formerly taken, or undo any thing which we have done, our after-thoughts check our former, and we retract our error; and this retraction of our opinions, and change in our mind, we call repentance: which, though it be fare from the nature of God, yet is it by a figure attributed unto him, the more significantly to express his infinite hatred and detestation of sin, in regard whereof he cast man out of his favour, as if he had repent that he had made him: he cast Saul out of his throne, as if he had repent that he had set him in it: as also to represent his compassionate love towards penitent sinners, which prevaileth so fare with him, that upon the least relenting and humiliation on our parts, he reverseth the fearful sentence he passed upon us, as if it repent him that he ever had pronounced it. We repeal some act or constitution of ours, or cancel some deed, because we repent of that which formerly we had done: but God is said to repent, not because his mind or affection is changed, but because his actions are such, as when the like are done by men they truly repent. Thus St. n L. 9 de Civ. Dei. Poenitentiae nomen usurpavit effectus, non illius turbulentus affectus. Austin resolveth the case, Some such effects, which in men proceed from repentance, descried in the Actions of God, have occasioned these and the like phrases, God repent, and was sorry in his heart. Yea, but what effects are these? Hath he ever reversed any sentence, repealed any act, nay, recalled so much as any word passed from him? Is the * 1 Sam. 15.29. strength of Israel as man that he should lie, or as the son of man that he should repent? Is not he the o H●b. 13.8. same yesterday, and to day, and for ever? Are not all his menaces and promises, all his mercies and judgements, all his words and works p 2 Cor. 1.20. For all the promises of God in him are Yea, and in him Amen, unto the glory of God by us. Yea and Amen? Doubtless it shall stand for an unmoveable truth, when heaven and earth shall pass away, Mal. 3.6. Ego Deus, non mutor, I am the Lord, I change not: therefore we are yet in the suds, there appeareth no ground to fasten repentance upon God, either quoad affectum, or quoad effectum. But here the q Aquin. par. 1. q. 16. art. 7. Aliud est mutare voluntatem, aliud velle mutationem. Schoolmen reach us a distinction to take hold on, whereby we may get out of the mire: It is one thing to change the will, and another thing to will a change. God willeth a change in some things at some times, but he never changeth his will. Some things God appointeth to continue for ever, as the dictates of the law of nature, and the Priesthood of Christ: some things for a time only, as the Legal Ceremonies, and the aaronical Priesthood. Again, some things he promiseth absolutely, as all spiritual graces necessary to the salvation of the Elect: some things conditionally, as the blessings of this life, so fare as they tend to the attaining of a better hereafter. In like manner, some judgements he denounceth absolutely, as the destruction of the kingdom of Satan and Antichrist; others upon condition expressed or understood, as the subversion of Niniveh, the present death of Hezekiah. To apply these distinctions to our purpose, and close upon the very point in question: when any order, set down by God for a time, altereth at the time, the date being expired, or any Prophecy depending upon a condition, falleth with it, God is said to repent, though he indeed do nothing less; the change that appears in the things themselves being nothing else but the execution of an unchangeable decree of God for their change. The meaning then of this phrase, will not repent, is, that the Priesthood of Christ is not like that of Aaron, which was after a time to expire, and is now actually with all the ceremonial law abolished, but a Priesthood never to be altered or changed. The Lord swore, and will not repent, Thou art a Priest. There are three things that especially appertained to the office of Aaron and his Successors: 1 To keep the original and authentical copy of the law, together with the golden pot of Manna, and the two tables written with the finger of God, and the Rod that budded. 2. To offer sacrifices both ordinary every day, and upon their set feasts and sabbaths, and extraordinary upon special occasions. 1. Either to profess their thankfulness to God, and magnify his goodness; which may be called gratulatory, or eucharistical. 2. Or to confess their sins and appease his wrath; which are called expiatory, or propitiatory. 3. To present themselves before God for the people, to assure on their part obedience to God, by way of promise or stipulation, and procure God's favour to them by way of mediation. All which parts of their Priestly function they performed but typically and imperfectly: for neither did they keep the Law entirely, nor so much as the copy of it in later times, neither did their sacrifices purge thoroughly, neither did their prayers prevail effectually: but our high Priest hath fulfilled all righteousness, and by one oblation of himself hath made a perfect satisfaction for the sins of the whole world: and he is in that grace and favour with God, that he putteth up no petition on our behalf, but he getteth it signed by his Father. The levitical Priests laid up the true original of the Law, both written in the books of Moses, and engraven in the two Tables, in the Ark, as a jewel in a sacred casket: but our high Priest both kept the Law itself, and perfectly fulfilled it, and writeth it also in the tables of our hearts: they presented offerings for the sin of the soul, but he made his soul an offering for sin: Esay 53.10. they appeared but once a year in the Holy of holies for the people, but he being entered into the Sanctum sanctorum, the Heaven of heavens, sits at the right hand of his Father, and perpetually by the merits of his passion intercedeth for us. Now the reasons which moved him to take upon him this office of a Priest, are conceived to be these: 1. Because the salvation and redemption of mankind, wrought by the sacrifice of his Priesthood, being a most noble work, and not inferior to the creation, it was not fit that any should have the honour of it but the Son of God. 2. Neither was it agreeable that any should offer him, who was the only sacrifice that could expiate the sins of the whole world, but himself: therefore by offering himself, he added infinite worth to the sacrifice, and great honour to the Priesthood of the Gospel. For, as the gold sanctified not the altar, but the altar the gold; so it may be truly said without impeachment to the dignity of that calling, that Christ was rather an honour to the Priesthood, than the Priesthood an addition unto him. For what got he by the Priesthood, which cost him his life? what preferment could it be to him, to take upon him an office, whereby he was to abase himself below himself, and be put to an ignominious and accursed death? What were we vile miscreants, conceived and borne in original sin, and soiled with the filth of numberless actual transgressions, that to purge and cleanse our polluted souls and defiled consciences, the second person in Trinity should be made a Priest? It was wonderful humility in him to wash his Disciples feet, but in his divine person to wash our unclean souls, is as fare above humane conceit, as it seemeth below divine majesty. There is nothing so impure as a fowl conscience, no matter so filthy, no corruption so rotten and unsavoury as is found in the sores of an exulcerated mind; yet the Son of God vouchsafed to wash and bathe them in his own blood. O bottomless depth of humility and mercy! other Priests were appointed by men for the service of God, but he was appointed by God for the service and salvation of men: other Priests spilt the blood of beasts to save men, but he shed his own blood to save us, more like beasts than men: other Priests offered sacrifice for themselves, he offered himself for a sacrifice: other Priests were fed by the sacrifices which the people brought, but he feeds us with the sacrifice of his own body and blood: Lastly, others were appointed Priests but for a time, he was ordained a Priest For ever. The rod of Aaron was a type of the Priesthood of Christ, which shooteth forth three buds or blossoms: 1. Obedience, the fruit whereof is our righteousness. 2. Sacrifice, the fruit whereof is our satisfaction. 3. Intercession, the fruit whereof is our confidence and bold access to the throne of grace. The two first buds seemed to whither at our Saviour's death, though the fruit thereof be still preserved, but the third, though it put itself forth in his life time, yet it more flourished after his ascension. For although our blessed Redeemer now no more observe the ceremonial Law, to which he gave a period at his consummatum est, nor offer any more sacrifice of his own, yet he still offereth up our sacrifices of praises and thanksgiving, he still presenteth us unto God, and laboureth to reconcile God unto us; he lays open before his Father his bloody wounds and stripes, and by them beseecheth him to have mercy upon us; and in this respect, as well because the dignity of his Priesthood still remains in himself, and the effect in us, as because continually he blesseth us, and mediateth for us, he is styled a Priest for ever: not such a Priest as the Levites were, who held their office for their life, and after left it to their successors, who were in the end to resign it into the hands of a Mediator; but such a Priest as Melchizedek was, a singular Priest, an everlasting Priest, a royal Priest, a Priest who neither succeeded any, nor any him, a Priest for ever After the order of Melchizedek. For the opening of this passage three points are to be cleared: 1. The name. 2. The person. 3. The order or office of this singular and extraordinary type of Christ. 1. Touching the name, though it be one word in the Greek and Latin, and carry the form of a proper name, yet in the original it is two; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and seemeth rather to be an appellative, signifying my righteous Lord, or the righteous Lord of my appointment: as Psal. 2.6. I have set my King, etc. Howbeit, as the name of Augustus was the common style of all the Roman Emperors, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the surname of Octavius, from whom the rest received it; so it is not unlikely, that the style of Melchizedek was at the first attributed to this famous King of Salem, who met Abraham with a present as he returned from the slaughter of the Kings; yet afterwards, either by adulation, or for other reasons, it might be given to his successors. Of the interpretation of this name we can make no doubt, sith the Apostle hath construed it unto us (viz.) s Hebr 7.2. King of righteousness, and after that, King of Salem, which is King of peace; whence some gather consequently, that the most righteous Kings are most peaceable, and that he can be no King of peace, who is not a King of righteousness. Where righteousness doth flourish, there shall be abundance of peace. As in the name of Melchizedek King of Salem, so in the heart of every good King righteousness and peace ought to kiss each other. Now Christ is a King of righteousness in three respects: 1. Administrando, because he administereth. 2. Operando, because he wrought and still worketh. 3. Imputando, because he imputeth righteousness. He administereth righteousness, because he ruleth his Church with a t Psal. 45 6. The sceptre of thy Kingdom is a right sceptre. sceptre of righteousness: he wrought righteousness in fulfilling the Law, which is called u Mat. 3.15. Thus it becometh us to fulfil all righteousness. righteousness, and by his grace also he enableth us to work righteousness, and in some good measure to fulfil his commandments: he imputeth righteousness, when he justifieth the ungodly, and accounteth faith for * Rom. 4.5. righteousness to him that worketh not, but believeth: for God made him that knew no sin, to be x 2 Cor. 5.21. sin for us, that we might be made the righteousness of God in him, that no flesh should glory in his presence: for of him are y 1 Cor. 1.30. we in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. 2. Touching the person of Melchizedek, there are six opinions: the first, 1. Of certain Heretics, called the Melchizedekians, who taught, that Melchizedek was a z Epiph. haeres. 55. power of God greater than Christ, and that he was the Mediator and Advocate of Angels, as Christ is of men. 2. Of Hierax the Egyptian and his followers, who taught, that Melchizedek was a Ystella in Gen. 14. Christ himself, who before his incarnation appeared in a humane shape to Abraham. 3. Of the author of the book, q. Vet. & N. Test. who writeth, that Melchizedek is the Holy Ghost. 4. Of Origen and Didymus, who thought Melchizedek to be an b Hieron. ep. ad Evag. Angel. 5. Of Aben Ezra, Bagud Haturim, Levi Benyerson, David Chimki, and of the c Jer. & Epiph. loc sup. cit. Samaritans and Hebrews generally, who confidently affirm, that Melchizedek was Shem the son of Noah. 6. Of d Coel. hierarc. c. 9 Haeres. 55. in Gen. 14. Dionysius Areopagita, Epiphanius, Theodoret, Hippolytus, Procopius, Eusebius, Eustathius, Calvin, Junius, Musculus, Mercerus, Pererius, Pareus, and diverse others, who hold it most probable that this Melchizedek was one of the Kings of Canaan. In this variety of opinions, backed with manifold authorities, as Tully spoke of the soul, that it was less difficult to resolve what she is not, than what she is; so we may say of Melchizedek, that it is a far easier matter to determine who he was not, than who he was. Refut. 1 1. He was not any power of God greater than our Saviour, or the Angel's Advocate: for neither is there any inequality between the divine persons, neither have the evil Angels any Advocate to plead for them, who are condemned already, and reserved in chains of darkness till the great day. The text of Scripture which they wrested to their fancy, no way advantageth them. For Christ is said, a Priest after the order of Melchizedek, not because he was inferior to him in person or office, but because he succeeded him in time, and bore an office framed after a sort according to the pattern of his. Refut. 2 2. He was not the Son of God, the second person in Trinity: for the type must needs be distinguished from the truth; but Melchizedek was a glorious type of Christ, and is said e Hebr. 7.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. assimilari, to be likened to the Son of God: he was not therefore the Son of God, but his forerunner in the office of Priesthood. Refut. 3 3. He was not the Holy Ghost; for Moses describeth him to be a man that ruled in Salem, and executed also the office of a Priest to God: which cannot be affirmed of the Holy Ghost, who never took our nature upon him, nor is any where in holy Scripture termed a Priest of the most high God. The only footing which this opinion hath, is upon that ground, that Melchizedek is said to be f Hebr. 7.3. without father; which ground no way supporteth this opinion. For we cannot argue from one attribute of Melchizedek affirmatively, though we may negatively. This argument is good, He that hath a father reckoned among men, is not Melchizedek; but this is not so, The Holy Ghost is without father, therefore he is Melchizedek. For God the Father, the first person in Trinity is, as also Adam the first man was, without father or mother, yet neither of them Melchizedek. Refut. 4 4. He was not an Angel: for it is a thing unheard of in the Church of God, that the angels of heaven should sway earthly sceptres, or discharge the function of Priests. What have Angels of heaven to do with feasting armies, or receiving tithes of spoils, as Melchizedek did from the hands of Abraham? These four opinions have been long ago exploded, the two remaining stand still in competition for the truth. 5. The advocates for Sem plead hard: Sem (say they) as appeareth in the story of Genesis, lived to the time of Abraham's victory, & to him it was promised, that the Canaanites should be his servants, and consequently that Salem their Metropolis should be his seat, where Melchizedek was King. Neither was there any greater man than Abraham, to whom that great Patriarch should do homage, and pay tithes, save Sem. Lastly, those prerogatives of Melchizedek (without father, without mother, without beginning of days, or end of life) agree best to Sem, who might be said to be without these, either in the notice of the text, or in the speech of men: because he was now so aged, and had lived so long after the Flood, that no man then living remembered his Parents. He might likewise be said to be without beginning of days in respect of the new world after the Flood, and without end of life in respect of the old world before the Flood. Refut. 5 Notwithstanding all these allegations in the behalf of Sem, the truth goeth not so clear for him, but that it is encountered with many and great difficulties. For there is no ground to believe that Sem left the East, and set up his rest in g Calvin. in Gen. 14. Neque enim virum aeternâ memoriâ dignum, Dominus novo tantum & obscuro nomine indicasset, ut maneret ignotus; neque probabile est Semum ex Oriente migrasse in Judaeam. Judea: neither is it likely that the Spirit would have described a man worth eternal memory in such an obscure manner, and under such a new name, that he remains yet unknown. Were he Sem, why should Moses conceal his name? Moreover, the Apostle in the seventh of the h Ver. 6. Hebrews saith in express words, that the pedigree of Melchizedek is not accounted among men; but Sem's is, as we read in i Gen. 10.22. Genesis: neither is it a solid answer, which yet is given by many learned men, to say that Sem's genealogy is not accounted by the name of Melchizedek. For no more is jacob's accounted by the name of Israel, yet none thereupon would say that jacob's genealogy is not set down by Moses. The Apostles comparison standeth not in the bare name, but in the person of Melchizedek: whether by the name of Melchizedek, or by the name of Sem his pedigree be set down, it is certain he cannot be that man whom St. Paul in this resembleth to Christ, that he was without father or mother accounted among men, for his Parents are upon record. 6 What then shall we conclude? Either that he was a Ruler of Canaan, Confirm. 6. whose genealogy is no where set down, nor the day of his birth nor death; or that he was a man immediately sent from God, and shown only to the earth, and afterwards taken away after the manner of Enoch, or Elias, that he might be likened in all things to the Son of God; or that the Apostle hath an eye only to Moses his relation, in that place where Melchizedek is brought in by him, blessing Abraham, and receiving tithes from him, without any mention there of his Parents in the flesh, or successor in his office, or day of his birth or death. So are we to conceive of our high Priest, who was without father according to his manhood, without mother touching his Godhead, and in his person, which was merely divine, without beginning of days, or end of years. 3 Touching his order or offices, it is certain that he was both King and Priest. For he was King of Salem, and Priest of the most high God: the conjunction of which two offices was not unusual in those elder times among the heathen: for by the light of nature they saw such majesty in the person of a King, and eminency in the office of a Priest, that they judged none so worthy of the Priesthood as their Kings, nor any so capable of the Kingdom as their Priests: and therefore in most places they either crowned their Priests and gave them power; or sacred their Kings, and gave them orders. Right so doth Virgil describe Anius, as Moses doth Melchizedek, invested with both dignities: k Virg. Aen. 3. Rex idem Anius, Phoebique Sacerdos. At this day the Kings of the East Indians are styled Brameres, that is, Priests, and by the law are to die in a holy place, as persons sacred to God. l Arist. pol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristotle remembreth such an ancient custom among the Grecians, Res divinae committebantur Regibus; and m Cic. pro dom. ad Pontif. Cum multa divinitus a majoribus nostris inventa atque instituta sunt, tum nihil prae●larius quam quod eosdem religionibus deorum immortalium & summae reip. prae esse voluerunt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. Lips. polit. l. 4 c. 1. Tully among the Romans: and Stobeus setteth a fair colour upon it, The best of all, that is, God, aught to be honoured and served by the best, that is, the Prince; and the service of God, which is or should be, in all well ordered States, the chiefest of all cares, aught to be the care of the chiefest, that is, the King: which made Lycurgus, the Lawgiver of the Lacedæmonians, ambitious of the title of the Priest of Apollo, and Solon of Priest of Minerva, and induced Mercurius Trismegistus, Augustus, Titus, and Trajan, to assume this sacred title into their style, and annex the Priesthood to the Crown. n Ovid. Fast. l. 1. & l. 3. Et fiunt ipso sacra colente Deo. Accessit titulis Pontificalis honos. Wherein they may all seem to have taken Melchizedek for their pattern, who the first of all that ever we read, mingled both oils, and compassed the Mitre with a Crown; bearing a Sceptre in one hand, and a Crozure in the other, more fully to represent the Son of God, who remaineth a Priest, and reigneth a King for ever. This resemblance between them satisfieth not our Adversaries, they strain this text hard to draw blood from it, even the blood of Christ sacrificed in the Mass. If (say they) Christ be a Priest for ever after the order of Melchizedek, than he must daily offer a sacrifice unto God under the forms of bread and wine, as also did Melchizedek. And this is the fairest evidence they bring out of Scripture for the sacrifice of the Mass. Against which we object, 1 That neither the Hebrew letter, nor the vulgar Latin, the authority whereof no Papist dare impeach, importeth that Melchizedek offered bread and wine, but o Gen. 4.18. brought forth; protulit, non obtulit. 2 Admit of the word offered; what say they to Rabbi Solomon, Tertullian, Ambrose, yea, Andradius also, and other Papists of note, who refer this offering to Abraham, not to God? the bread and wine he offered was a present to Abraham, not a sacrifice to God. Obtulit (say they) Abrahamo panem & vinum; and will they make no difference between an office of civility and a sacrifice of religion? 3 Admit Melchizedek offered this bread and wine, or some part of it, to God, yet doth not the Spirit of God recommend his Priesthood, as being any way remarkable for the sacrifice he offered, but for the blessing wherewith he blessed Abraham. For so it followeth in the text, ver. 19, 20. And he was the Priest of the most high God, and he blessed him, and said, etc. And from this act of his office the Apostle inferreth, that q H●b. 7.7. Melchizedek was a Priest of a higher order and rank than Levi, who blessed him in the loins of Abraham, and received tithes from him: Without contradiction, saith the Apostle, the less is blessed of the greater. 4 Admit that his Priesthood were as remarkable for his offering, as for his blessing, yet all this comes short of the point in question, to prove that Christ is said to be a Priest after the order of Melchizedek, in regard of his sacrifice of bread and wine. For Christ never offered a sacrifice of bread and wine, as we are all upon an accord, the sacrifice which he offered was his body and blood. 5. Had he offered at his last Supper a sacrifice of bread and wine, and not instituted a Sacrament in bread and wine, yet that offering would not entitle him to the Priesthood of Melchizedek, more than to the Priesthood of Levi. For the Priests of the Law also offered bread and wine. Doubtless there must be something eminent and extraordinary in the Priesthood of Melchizedek, in regard whereof Christ is said to be a Priest after his order: and we need not seek far for singular resemblances between them, the Apostle hath excellently paralleled them in the seventh of the Hebrews. 1 Melchizedek, by interpretation King of righteousness: Christ, The Lord our righteousness. 2 Melchizedek, King of Salem: Christ, the Prince of peace. 3 Melchizedek, without genealogy reckoned among men: Christ, without Father touching his manhood, without mother touching his Godhead. 4 Melchizedek blesseth Abraham: Christ blesseth all the seed of the faithful Abraham. 5 Melchizedek, a pattern without pattern, and precedent without any former precedent: Christ made after an order, after which there was no order. To contract all in brief: Melchizedek was a Priest, 1 Singular in his person: for he neither succeeded any, nor any him. 2 Royal in his place: for his Kingdom was his Diocese. 3 Perpetual in his office: for his Priesthood was never abrogated. And in these respects chief Christ is styled a Priest after the order of Melchizedek, that is to say, a Singular Everlasting Royal Priest Had there been yet a more special and remarkable agreement between Christ and Melchizedek in regard of the sacrifice of bread and wine, how cometh it to pass that the Apostle omitteth it, where professedly he compareth them, and maketh use even of nominal conveniences between them? He who presseth verbal congruities, would he have pretermitted any real, especially such an one, as, if it were true, were more remarkable than all the rest? viz. that as Melchizedek offered no flesh of beasts to God, or bloody sacrifice, but bread and wine; so Christ at his last Supper offered himself, and hath commanded the Priests of the Gospel to the end of the world to offer a daily unbloudie sacrifice, under the forms of bread and wine. They will peradventure reply, that though the Apostle for some special reason pretermitted this resemblance between them, yet the ancient Fathers have not baulked it. For St. r Ep. l. 2. ep. 3. ad Cecil. Sacrificium Deo patri obtulit, & obtulit hoc idem quod Melchizedek. Cyprian saith in express terms, that Christ offered a sacrifice to God his Father, and he offered the same which Melchizedek had done, to wit, bread and wine. And St. s Hieron. ep. ad M●rc. Melchizedek in typo Christi panem & vinum obtulit, & mysteriu● Christianorum in Salv●toris corpore & sanguine dedicavit. Jeromes words are as direct, Melchizedek in a figure offered bread and wine, and dedicated the mystery of Christians in the body and blood of our Saviour. And Eusebius t Euseb. Emissen. Serm. 5. de Pasch. Melchizedek oblatione panis & vini Christi sacrificium figuravit. Emissenus speaketh as fully as either St. Cyprian or St. Jerome; Melchizedek in offering bread and wine prefigured Christ's sacrifice. This I confess is the language of some of the Ancients, whose words notwithstanding, though put upon the tentors of a Jesuitical interpretation, and stretched to the utmost, will not reach home to their purpose. For they pass not beyond one of these points, either that Christ resembleth Melchizedek in this, that as Melchizedek brought forth bread and wine to refresh Abraham and his army; so he at his last Supper brought forth bread and wine before his Disciples, and instituted a Sacrament by them to refresh their souls: or that Christ offered that in substance and verity which Melchizedek offered in type and figure, to wit, his body and blood. Thus St. Cyprian expresseth himself in the same sentence, saying, He offered the same which Merchizedek did, bread and wine, suum scilicet corpus & sanguinem, to wit, his body and blood. And the Author of the Treatise De coena Domini, who carrieth the name of St. u Cypr. de unct. Chris. Dedit itaque Dominus noster in mensâ in quà ultimum cum Discipulis participavit convivium propriis manibus panem & vinum, in Cruse verò manibus militum corpus tradidit vulnerandum, ut● Apostolis secretius impressa sincera veritas, & vera sinceritas exponeret gentibus, quomodo panis & vinum caro esset & sanguis, & quibus rationibus causae effectibus convenirent, & diversa nomina vel species ad unam reducerentur essentiam, & significantia & significata ●isdem vocabulis censerentur. Cyprian, very well cleareth the matter, saying, Christ at his last Supper delivered with his own hands bread and wine to his Disciples, but on the Cross rendered his body into the hands of the Soldiers, to be wounded and crucified, to verify the type, and accomplish the figure, and fully resemble the pattern of Melchizedek. And this may serve for the sense and construction of this text of Scripture: let us now see how it may serve for our use and instruction. First, it instructeth us in the lawful use of an oath, which is here warranted by the practice of God himself, Juravit Jehova, The Lord swore. Secondly, in the certainty of our salvation, grounded upon the immutability of God's purpose, He will not repent. Thirdly, in the dignity of the Priesthood of the Gospel, which was the calling of our blessed Lord and Saviour, Thou art a Priest. Fourthly, in the abrogation of all legal rites, ceremonies, and sacrifices, by the perpetual Priesthood of Christ. But because these are paths trod by every one, I will proceed to the three last observations. Fifthly, in the necessity of order in the Church, Sacerdos secundum ordinem. Though Christ were a singular and extraordinary Priest, yet he had a precedent, and was made after an order: he who ordaineth all, would be ordained himself, to establish order in the Ministry. As Christ himself, so all Ministers of holy things, must be secundum ordinem, after some order. I demand then after what order our Popist Priests are made? whether after the order of Aaron or Melchizedek? If after the order of Aaron, then are they to offer bloody sacrifices, and perform other carnal rites, long ago abrogated: if after the order of Melchizedek, than they are very happy. For than they are to be Kings and Priests, than they are not to succeed any other, nor any other them: then, as hath been showed, they are singular, everlasting, and royal Priests. We may put a like interrogatory to many of our Brownists or anabaptistical Teachers, who run before they are sent, and answer before they are called; being like wandering stars, fixed in no certain course; or wild corn, growing where they were not sown; or like unserviceable pieces of Ordnance, which fly off before they are discharged. If men, though endowed with gifts, might discharge a Pastoral function, or do the work of an Evangelist, without a lawful mission, St. Paul's question had been to little purpose, u Rom. 10.15. How shall they preach unless they be sent? What calling have these men? ordinary or extraordinary? If ordinary, where are their orders? if extraordinary, where are their miracles? If Christ himself would not take upon him the Priesthood till he was called thereunto, as Aaron, what intolerable presumption is it in these, not to take, but to make their own commission, and to call men by the Gospel without a calling according to the Gospel. It is not more unnatural for a man to beget himself, than to ordain himself a Priest. But because these men will not be ordered by reason, I leave them to authority, and come to the Sixth observation, which is the Prerogative of Christ, Obs. 6. who was ordained a Priest of Melchizedeks' order, whereby he was qualified to bear both offices, Kingly and Priestly. For that Christ alone may execute both charges, besides the fair evidence of this Scripture, Uzziahs' judgement maketh it a ruled case, who presuming to burn incense to the Lord, incensed the wrath of God against himself. A rare and singular judgement, and worthy perpetual memory; he who, not content to sway the royal Sceptre, would lay hold on the Censer, and discharge both offices, was for ever discharged of both: and even then when he took upon him to cleanse the people, was smitten with a foul and unclean x 2 Chr. 26.20. disease. So dangerous a thing is it, even for Sovereign Princes, the Lords Anointed, to encroach upon the Church, and assume unto themselves and usurp Christ's prerogative. Whereof the Bishops of Roan and Rheims were bold to bid their Sovereign Lewis, the than French King, beware, informing him, Quod solus Christus fieri potuit Rex & Sacerdos, that it was the prerogative of Christ alone to bear both offices. And Pope y Causab. l. de libert. Eccles. Gratian. dist. 96. cum ad verum. Nicolas himself concurreth with them in judgement; When the truth, that was Christ, saith he, was once come, after that neither did the Emperor take upon him the Bishop's right, nor the Bishop usurp the Emperors, because the same Mediator of God and man, the man Christ Jesus, distinguisheth the offices of each power, assigning unto them proper actions, to the end that the Bishop, which is a soldier of Christ, should not wholly entangle himself in worldly affairs: and again, the Prince, which is occupied in earthly matters, should not be ruler of divine things, viz. the preaching of the Word, and administration of the Sacraments. To make a medley (saith z Syn. ●p. Synesius) of spiritual and temporal power, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is great difference between the Sceptre and the Censer; the Chair of Moses, and the Throne of David; the tongue of the Minister, and the hand of the Magistrate; the material sword that killeth, and the spiritual that quickeneth. To the King (saith St. a De verb. Esa. Chrysostome) are the bodies of men committed, to the Priest their souls: the King pardoneth civil offences and crimes, the Priest remitteth the guilt of sin in the conscience: the King compelleth, the Priest exhorteth: the King's weapons are outward and material, the Priests inward and spiritual. A like distinction St. b Hieron. ad Heliod Rex nolentibus praeest, Episcopus volentibus, etc. Jerome maketh between them; The King ruleth men, though unwilling, the Bishop can do good upon none but those that are willing: the King holdeth his subjects in awe with fear and terror, the Priest is appointed for the service of his flock: the King mastereth their bodies with death, the Priest preserveth their souls to life. But the farthest of any St. c Bern. de consid. ad Eugen. Reges gentium dominantur●●s, vos non sic; aude ergo usurpare, aut Dominus Apostolatum, aut Apostolicus Dominatum. Bernard presseth this point, and toucheth Pope Eugenius to the quick: It is the voice of the Lord, Kings of the Nations rule over them, etc. But it shall not be so with you; go to then, usurp if thou dare, either an Apostleship, if thou art a Lord; or Lordlike dominion, if thou art an Apostle: thou art expressly forbid both: if thou wilt have both, thou shalt lose both. But why do I prosecute this point? Doth it concern any now adays? Doth any one man bear both these offices? I answer affirmatively, the Highpriest at Rome doth. For he compasseth his Mitre with a triple Crown: and, as if he bore this name written upon his thigh, King of Kings, and Lord of Lords, challengeth to himself a power to depose Kings, and dispose of their Kingdoms. Doth any one desire to know who is that man of sin, spoken of by the d 2 Thes. 2.3. Apostle, who opposeth and exalteth himself above all that is called God? Let him learn of the Prophet who are called gods, (Dixi dii estis, e Psal. 82.6. I have said ye are gods) and it will be no matter of great difficulty to point at him who accounteth that he doth Kings a great honour when he admitteth them to kiss his feet, hold his stirrup, serve him at table, and perform other base offices, prescribed in their book of ceremonies. I can tell you who it was that made the Emperor Henry the fourth, with his Queen and young Prince, in extreme frost and snow, to wait his leisure three days, barefooted and in woollen apparel, at the gates of Canusium: it was Gregory the seventh, otherwise called Hildebrand. I can show you who set the Imperial Crown upon the head of Henry the sixth, not with his hand, but with his foot, and with the same foot kicked it off again, saying, I have power to make Emperors, and unmake them at my pleasure: it was Pope Celestine. I can bring good proof who it was that would not make peace with Frederick the first, till in the presence of all the people, at the door of St. Marks Church in Venice, the Prince had cast his body fl●t on the ground, and the Pope setting his foot on his neck, advanced himself, blasphemously wresting the Scripture, and applying those words of the Psalmist to himself, Psal. 91.13. Thou shalt tread upon the Lion and the Basilisk: it was Pope Adrian, who was afterwards choked with a fly. I could relate unto you in what Council divine majesty is ascribed to the Pope, and a power above all powers: in the Council of Lateran, under Leo the tenth. But I tremble at such horrible blasphemies, and leave the Authors and maintainers of them to the censure of the true Melchizedek; who, as he is a Prince of peace, so he is also Rex justitiae, King of righteousness, and will one day right himself, and all his servants, and destroy the man of sin with the breath of his mouth, and brightness of his presence. 7. The next point in which this Text instructeth us, is the strength and validity of an oath. God, when he would show unto us the immutability of his decree concerning Christ's Priesthood, confirmeth it unto him by an oath, thereby declaring, that the greatest evidence of truth, and strongest assurance of faith between man and man, nay between God and man, is an oath. It is the sovereign instrument of justice, the indissoluble bond of amity, the safest refuge of innocency, the surest warrant of fidelity, the strongest sinew of all humane society. Detestable therefore and damnable is their doctrine and practice, who strain and weaken the sinew which holdeth the members of all politic bodies together: who cancel that bond, which being made on earth, is registered in the high Court of heaven, and the three persons in the blessed Trinity are witnesses thereunto: who either untie this everlasting knot by cunning equivocation; or cut it asunder by Papal dispensation. O my dear brethren, hold not with them who break with God, swear not to their doctrine, who maintain forswearing, take not part with that religion which taketh away all religious obligation. Is that (think you) the Orthodox faith, which alloweth, and in some case commendeth g Aug. de mendac. ad consent. perfidiousness and treachery? Is their doctrine truth, Qui dogmatizant mendacium? who doctrinally teach the lawfulness of an equivocating lie; an● that they may verify their doctrine of lies, belie the Truth himself, and endeavour to make that which I tremble to utter, Jesum ipsum h See Parsons sober reckoning with Thomas Morton, and the same L. Bishop of Duresme Tract. de aequivocat. Jesuitam, Jesus himself in this point a Jesuit? O ubi estis fontes lachrymarum! Of all beasts, we have those in greatest detestation which devour their own young. What are our words and promises, our vows and oaths, but the issue of our own mouth? which they, who resume and recall, what do they other than eat and devour their own offspring? The first that broke his allegiance in heaven was the Devil, and thereby became a Devil: and the first that broke promise on the earth was likewise the Devil to Adam and Eve, whose scholars they show themselves, who teach that the Pope can dispense with the oath of allegiance, that oaths are better broken than kept with Heretics. Such was Julius the second, who (if we may believe i Bodin. de rep. l. 5. c. 6. Bodin) was not ashamed openly to profess, Fidem dandam omnibus, servandam nemini. Such was Alexander the sixth, who when his son Borgia had drawn in the ringleaders of the contrary faction by fair promises, and deepest protestations and oaths of pardon and reconciliation, and as soon as he had them all in his power, put them to the sword; his father applauded this his perfidious and barbarous act, and cried out, O factum benè, O well done, and according to my hearts desire. Such was k Cocleus hist. Hussit. l. 5. anno 1423 Noris te dare fidem haereticis non potuisse, & peccare mort●liter ●● servaris. Martin the fifth, who when Alexander Duke of Licuania had sworn to protect the Hussites, wrote to him in these words, Know that thou couldst not, nor mightest not give faith to Heretics; and that thou sinnest mortally, if thou keepest thy word and oath with them. Such was Hambertus the Ambassador of l Sleia l. 6. Anno 1527. Anno 1577. Charles the fifth, who when the Lady Katherine, the youngest sister of that Emperor, was espoused to John Frederick. Duke of Saxony, & the instruments were drawn and sealed, as soon as ever there was a change of Religion in Saxony, he persuaded the young Lady to break off the match, affirming openly, that faith was not to be kept with Heretics. Such were the Popish Divines of Paris, who both in their Sermons and printed books taught openly, that the m Aug. Thual. hist. l. 63. Aperto capitein concionibus & evulgatis scriptis ad fidem sectariis servandam non obligari principem cont●ndebant, allato in came rem Concilii Constantiensis deoreto. Prince was not bound to keep faith with Sectaries: and to that purpose alleged a decree of the Council of Constance. Such was Clemens the seventh, who when Charles the fifth had resolved upon an expedition against the Moors, to which he had formerly bound himself by oath, sendeth unto him a Bull, whereby he releaseth him of all oaths that he had taken for the expulsing those Infidels, notwithstanding any constitution Apostolical, statute, ordinance, or oath to the contrary; yea, though ratified by the See of Rome with an express clause of excluding any dispensation or relaxation whatsoever. Such was Julian the Pope's Legate, who persuaded Uladislaus King of Hungary & Bohemia, to undertake a wicked war against Amurath the Turk, contrary to oath, assuring him that the Pope allowed of it; and there is no doubt he did so: but (as n Loc. ant. cit. Bodin observeth religiously) Pontifex probavit, Deus immortalis non probavit, Almighty God allowed not of it: for Uladislaus the King was slain in the battle, his whole army put to flight, & Julian the Pope's Legate mortally wounded; to whom, as he was now breathing out his last perjured breath, Gregory Sarmosa exprobated his wicked counsel and pestilent doctrine, saying, o I nunc, Juliane, & dic ●egi tuo apud inferos, Haereticis fidem non esse servandam. Go to, Julian, and tell the King now in the other world (or in hell) that faith is not to be kept with Heretics and Infidels. You have heard how this Text thundereth against the Fathers of the Roman Church, & all who embrace or practise their perfidious tenets: mark, I beseech you, now a while how it lighteneth upon the children of our Church, and all who defend the certainty as well of moral as theological faith. As when there came a p John 12.28. voice from heaven, Jesus said, This voice came not because of me, Ver. 30. but for your sakes; so we may truly say of the oath in my Text, God took not it so much because of Christ, to secure him in his office, as for our sakes, to assure us of the remission of our sins, purchased by the blood which Christ as a Priest offered upon the Cross▪ How are we assured hereof? what security doth he give us? The greatest that ever was taken or given, the oath of Almighty God. If the bare word of God is able to sustain this whole frame of nature, shall not his oath be able to support a weak Christian in the hottest skirmish with Satan, and most dreadful conflict with despair? What though our consciences be so polluted, that we abhor ourselves? yet let us not languish in despair; for we have a Priest that can cleanse them: there is no stain so fowl, which the blood of Christ will not fetch out. If we have but so much faith as a grain of mustard seed, we may say with q Mors Christi mors meae mortis, quia ille mortuus est ut ego viv●m: quopacto enim non vivat, pro quo moritur vita? Bernard in his divine rapture: The death of Christ is the death of my death, because he died that I might live: for how should he not live, for whom life died? O then in a spiritual dereliction, when our heart is as cold as a stone, and we are at the very brink of despair, apprehending the full wrath of God against us for all our sins, let us not say to the mountains, Cover us, and to the hills, Fall upon us; but fly to the rock in Horeb, Christ Jesus, and hide ourselves in the holes thereof: Foramina petrae sunt vulnera Christi, The holes of this rock are the wounds of our Saviour: let us by faith run into the holes of this rock, and fear nothing. Yea, but even there we hear the cry of our sins like the cry of Sodom; and therefore how can we be safe? Listen we but a while, and we shall hear another cry fare louder, the cry of Christ's blood, which speaketh better things for us than the blood of Abel. Yea, but how may we be assured that his blood speaketh for us, and maketh continual intercession to his Father to be reconciled unto us? By his own promise and his Father's oath. If he should neglect to solicit for them, who truly repenting of their sins by faith rely upon him, he should break his own word; and neglect the office, to the discharge whereof his Father hath sworn him, saying, Thou art a Priest for ever. How can we ever think, that he will refuse us, who gave us himself? Will he spare breath for us, who breathed out his soul for us? Yea, but we sinne continually; and he intercedeth perpetually: he is a Priest for ever. Yea, but we are weak, and our enemies strong, what can a Priest stead us? he may purge our sins, but can he save our persons? he may appease the wrath of God, but can he rescue us from the violence of man? he may stand in the gap between God and us, but can he stand in the field for our defence against our enemies? That he can: for he is a Priest after the order of Melchizedek, a Kingly Priest; a Priest to instruct us, and a King to protect us: a Priest to reconcile us to God, and a King to subdue our enemies unto us: a Priest to clothe us with his righteousness, and a King to arm us with his power: a Priest to consecrate us Priests, and a King to crown us Kings. To whom King and Priest, and to the Father who ordained him, not by imposition of hands, but by deposition of oath, and to the holy Spirit who made the instrument and sealed it, three persons, and one everliving and everloving God, let us as Kings command the utmost service of our bodies and souls, and as Priests offer them both entirely for living sacrifices, most agreeable and acceptable to him. Amen. THE ARK UNDER THE CURTAINS. A Sermon preached in Oxford at the Act, July 12. Anno 1613. THE XXXVIII. SERMON. 2 SAM. 7.2. The King said unto Nathan the Prophet, See now, I dwell in an house of Cedar, but the Ark of the Lord dwelleth within curtains. Right Worshipful, etc. We read of small or no rain that falls at any time on diverse parts of Africa; and the cause is supposed to be the sandy nature of the soil, from whence the Sun can draw no vapours or exhalations, which ascending from other parts in great abundance, resolve themselves into kind showers refreshing the earth: This, beloved, is the true reason why God poureth not down his benefits in such plentiful manner as he was wont upon us, because our hearts, like the dry and barren sands of Africa, send up no vapours of divine meditations, melting into tears, no exhalation or breath of praise or thanksgiving back to heaven. Undoubtedly, if we were thankful to God for his benefits, he would be always beneficial to us for our thankfulness, and account himself indebted unto us for such acknowledgement of our debt. For there is nothing that obtaineth more of him, or deserveth better of men, than a thankful agnition of favours received, and a present commemoration of benefits past. It is the easy task and imposition which the supreme Lord of all layeth upon all the goods we possess, & blessings of this life, which we receive from his bountiful hands; and if we be not behind with him in this tribute of our lips, he will see that all creatures in heaven and earth shall pay their several tributes unto us: the sun of his heat, the moon of her light, the stars of their influence, the clouds of their moisture, the sea and rivers of their fish, the land of her fruits, the mines of their treasure, and all things living of their homage and service. But if we keep back this duty from him, which the poorest may pay as well as the rich out of the treasuries of their own heart, no marvel if he sometimes make fast the windows of heaven, and lock up the treasures of his bounty, to make us cry to him in our wants and necessities, who would not sing to him in our wealth and prosperity. Upon this or the like consideration good King David, as soon as God had given him rest from all his enemies, thought presently of preparing a resting place for the Ark. Having therefore a holy purpose to consecrate the spoils he took from his enemies, to him that gave him victory over them, and to build a stately and magnificent Temple to the honour of the God of his salvation, and desirous to receive some encouragement from him, to set to so noble a work, he calleth for Nathan the Prophet, and breaketh his mind unto him in the words whereof I have made choice for my Text: which contain in them, 1. A godly resolution. 2. A forcible motive. The resolution is employed, viz. to build God an house; the reason is expressed, the consideration of his own royal palace. A reason drawn à dissentaneis, I dwell in a house of Cedar, but the Ark of the Lord within curtains. Is this decent or fitting, that the King should be better housed than his maker and advancer to his royal throne? Ye would expect, that hereupon he should have concluded upon building God an house; but he proposeth only the major, his own house; the minor the Ark, and leaveth the Prophet to infer the conclusion, because in a matter that so nearly concerned the honour and service of God, he would not seem to lead the Prophet, but rather be led by him: from whence we may gather three special observations, not unworthy our most serious thoughts. 1. That in matters immediately appertaining to the service of God and advancement of religion, the Prophets of God are to be called, and their advice to be asked and taken, even by Kings themselves. 2. That it is a noble and princely work to build Temples or Churches. 3. That we are to set more by the glory of God, than our own ease and safety, and rather to desire the erecting of his house, than the raising our own fortunes. After we have gathered these, there be other which will fall of themselves from the branches of the Text as we lightly pass over them. And it came to pass, when the King sat in his house, and the Lord had given him rest round about from all his enemies, that the King said unto Nathan, Behold now, etc. The circumstance of time challengeth our due consideration in the first place. It is not usual for men sitting at ease and at rest to entertain godly motions, and resolve upon works of pious bounty: Otium pulvinar Satanae, rest is oftentimes the Devil's cushion; but here it was not so, but rather a chair of state for God himself to rest in. After David had been for a long time pursued by his enemies, and driven from place to place, as it were poured out of vessel into vessel, when he now stood still, he settled not upon his lees with Moab; but breathed out these sweet and heavenly meditations and vows: Behold now I sit at rest, and the Ark of the Lord tosseth and tumbleth from place to place: I lie safely under a sure roof, able to bear off wind and weather, and the Ark of God hath no better fence than a few curtains spread over it: the walls of my house are hung with rich arrasse, and the sides of the Ark are covered but with skins; is it fit that it should be so, Nathan? Speak thou on God's behalf, who art his Prophet: Is the King's Cabinet more precious than the Lords Ark? Shall the King have a palace, and God have no house? Shall I provide a safer place for my records and evidences, than for the records of heaven, and the tables of the testimony, and the inspired Oracles of God? This must not be so, I protest it shall not be so: I a Psa. 132.3, 4, 5. swear unto the Lord, and vow a vow unto the mighty God of Jacob, that I will not henceforth enter into the tabernacle of my house, nor come upon my bed: I will not suffer my eyes to sleep, nor my eyelids to slumber, until I find out a place for the Lord, an habitation for the mighty God of Jacob. Such holy vows and religious oaths and protestations many of God's children make in the depth of their misery; but few (as here David doth) in the height of their prosperity, and the midst of their triumphs. The zeal of most men lieth in their heart like fire in a flint, it must be struck out with some violence; their prayers and fervent meditations like hot spices are then most fragrant, when their hearts are bruised in God's mortar, and broken with afflictions and troubles. Some such thing befalleth the soul in prosperity, as the husbandmen observe in a fat soil and plentiful year: Luxuriant b Ovid. l. 1. de art. animi rebus plerunque secundis. Prosperity breedeth a rankness in the desires and a dangerous riot of sin: whereof Moses maketh great complaint in his song; But c Deut. 32.15. Jesurun waxed fat and kicked (thou art waxed fat, thou art grown thick, thou art covered with fatness) than he forsook God that made him, and lightly esteemed the rock of his salvation: and God by the Prophet d Hos. 13.6. Hosea, According to their pastures so were they filled: they were filled, and their heart was exalted; therefore have they forgotten me. O how great is our ingratitude? when God most remembreth us, we most forget him, drinking our fill of the rivers of his pleasures, and never thinking of the spring; devouring greedily the good blessings of God, as Swine do acorns upon the ground, never looking up to the tree from whence they fall. David was fare from this brutish vice; for as soon as God had destroyed his enemies round about him, he thought of building a magnificent Temple. When other Kings after so good success and glorious victories obtained in war would have cast away all care or thought of Religion, at least for the present, to give the more scope to their licentious desires and lusts; David confineth himself to his closet, there recounteth the innumerable benefits God had heaped upon him, and studieth how to express his gratefulness to him: in fine, he resolveth with himself to build a stately palace for the King of heaven, and sendeth for the Prophet Nathan to advise with him about it. The King said to Nathan the Prophet. David a Prophet himself conferreth with the Prophet Nathan. Saint Peter a prime Apostle is reproved by the Apostle Saint Paul. John the elder is instructed by an Elder. Whence we learn, That Prophets need Prophet's advice, Apostles need Apostles admonitions, Elders need Elders instructions. As two tools whet one the other, and two Diamonds point each the other, and two Torches mutually light one the other; so it pleaseth the wisdom of God to divide the gifts of his Spirit severally among the Pastors of the Church in different kinds and degrees, that they might be one bettered by the other. In which consideration, among many others not less important, the Founders and Benefactors of Collegiate Churches and Universities have built so many houses for Prophets and Prophets children as you see, to live together, and by lectures, conferences and disputations, to whet and sharpen one the other. And if one star, one eminent Doctor in the Church give so great a light in the dark of ignorance, what a lustre, what an ornament must a College of such Doctors, an University of such Colleges, as it were a conjunction of many stars, or rather a heaven of many such conjunctions and constellations uniting their light be? If one aromatical tree send forth such a savour of life, as we smell in every particular congregation, what shall we judge of a grove of such trees? surely it can be no other than the Paradise of God upon earth. But because David is not here styled the Prophet, but the King (The King said to Nathan the Prophet,) I rather gather from these words the great honour which Nathan the Prophet received from David the King, than the direction or advice that David the King received from Nathan the Prophet. The King said. Though Kings are e Bills suprem. p. 1. supreme Commanders for the truth, yet they are not the supreme or sole directors unto truth: for in scruples of conscience and perplexed controversies of Religion, they are to require the law from the mouth of the Priest, to ask counsel of the Prophets, and generally in all matters appertaining to God to hear the Ministers of God declaring to them the will of God out of his Word: Symmachus was bold to tell Anastasius the Emperor, that as Bishops own subjection to God's Sword in Princes hands, so Princes own obedience to God's Word in Bishop's mouths; f Causab. de lib. eccles. Defer Deo in nobis, nos deferemus Deo in te, O Emperor, hear God speaking by us, and we will fear God ruling by thee. The same God, who hath put a material sword in thy hands, to smite malefactors in their body, hath put a spiritual sword in our mouth, to slay sin in the soul. The Magistrate is the hand of God, but the Preacher is his mouth. And for this cause all wise and religious Kings have given them their ears, and taken some of them into their bosom, as David doth here Nathan, to receive instruction and direction from them how to sway the royal sceptre within the walls of the Church. Let it not seem burdensome unto you, my dearest brethren, upon so just occasion as is offered me in my Text, to speak somewhat of the honour of that calling which calleth you all to God. From whose mouth do ye hear the glad tidings of salvation? From whose hands do ye receive the seals of grace? Who have the oversight and charge of your souls? Who are the means under God to reconcile God unto you by their prayers, and bring you unto God by their powerful ministry, but your faithful and painful Pastors, who in performing these holy duties of their calling, are termed g Prosp. de vit. contem. l. 1. c 25. Hisunt Ministri verbi, Adjutores Dei, Oracula Sp. S. coadjutores Dei, as it were fellow-labourers with God? Per istos Deus placatur populo, per istos populus instruitur Deo. All other lawful callings are from God, but this was the calling of God himself: other offices he appointed, this he executed: others he commends, this he discharged. When he took our flesh upon him, and lived upon earth, he would not be made a King, nor sit as a Judge upon a Nisi prius of inheritance; yet performed he the office of a Preacher through his whole life, and of a Priest at his death; offering himself by the eternal Spirit upon the high Altar of the Cross, where he was both h Confess. l. 10. c. 42. Pro nobis tibi Victor & Victima, & ideo Victor quia Victima: pro nobis tibi Sacerdos & Sacrificium, & ideò Sacerdos quia Sacrificium; faciens tibi nos de servis filios. Victor and Victima, & ideo Victor quia Victima, as St. Austin playeth sweetly in a rhetorical key. May the civil Magistrates glory in this, that God calleth them gods? and may not they that serve at Christ's Altar take as great comfort, in that God himself calleth his Son a Priest, saying, i Psal. 110.4. Thou art a Priest for ever? Wherefore, if the glorious titles wherewith God himself graceth the Ministry, of Stewards of his house, Dispensers' of his mysteries, Lights of the world, Angels of the Church: if the noble precedents in Scripture of Melchizedek King and Priest, David King and Prophet, Solomon King and Preacher, suffice not to redeem the sacred order from the scandal of profane men, and contempt of the world; yet, methinks, sith the Son of God, and King of glory hath taken upon him the office, and executed the function of a Priest, all men should entertain a reverend opinion of the Priesthood of the Gospel, and not to use the word Priest as a reproach to man, which was one of the three dignities of God himself, much less seek to disgrace their persons, who are Gods Instruments to convey grace into their souls. What shall I say more? Nay, what can I say less? He that honoureth not the name of Christ, which signifieth k Luke 4.18. Anointed to preach the Gospel, is no Christian: he that conceiveth basely, or speaketh contumeliously of the sacred order of Priests, is worse than an Infidel. For the heathen l Ca sar. Com. de bello Gal. French and English, in Julius Caesar's time, placed their Priests, which they called Druids, above their Gentry, yea, and most of the Nobility; appointing the chief of them to bear on his breast the Image of Truth, engraven in a rich Jewel. The m Bodin. de repub. l. 3. c. 8. Turks, Moors, and Arabians, have their Priests, which they call Mophtae, in highest estimation, and devolve the most important matters of State, and doubts of their law, to their definitive sentence and order. The Syrians adorn their Priests with a n Philost. de vit. Apo. T●●●n●. 2. Crown of gold: the Brachmen with a Sceptre of gold, and Mitre beset with precious stones. The Romans styled their chief Flamen, Regem sacrorum; adoring that name in their Priests which they abhorred in their Princes and Consuls. Lastly, the Egyptians, Athenians, o Strab. geog. l. 7. Jos●ph. l. 14. c. 15 Sub Dion●●o Archonte principe Sacerdotum. Apud quos Lycurgus Legislator Sacerdos erat Apollonis. Virgil. ●●n. 3. R●x ●dem Anius, Phoebique Sacerdos. Liv. dec. 1. Numa Sacerdos Nymphae Aegeriae. Suet. in Aug. & Tit. Ovid. ●ast. l. 3. Caesaris innumeris quos maluit ille merei, Accessit titulis Pontificalis honos. Lacedæmonians, and almost all the Heathen, who either had Kingly Priests, or sacrificing Kings, shall condemn such Christians at the day of Christ: then they shall see of that calling which seemed so vile, dark, and obscure in their eyes, some glistering as Pearls in the gates, others sparkling as Diamonds in the foundation, and no small number shining as Stars in the arch of the heavenly Jerusalem, and amidst them the Sun of righteousness Christ Jesus, exercising his royal Priesthood, and making intercession to his Father for all those, and those only, who honour his Priestly function here upon earth in his Ministers, by maintaining and countenancing them; and in themselves, by sacrificing their dearest affections to him. But I list not to dwell on this argument, but rather with the Kingly Prophet in his house of Cedars. I dwell in an house of Cedars. In these words David findeth not fault with the beautiful roof of his Princely Palace, but the mean and vile covering of the Ark: it troubled him not that he was so well provided for, but that the Ark was so ill. Prince's may dwell in houses of Cedars, stately built, and richly furnished with all the rarities which nature or art affords. Why were Jewels, and precious Stones, and rich metals created, but for man's use? And what better use can be made of them, than to show forth the glory of God, and the splendour and magnificence of his Vicegerents on earth? Certainly they were never made to maintain the luxury of private men, which is now grown to that excess, especially at Court, that the Ambassadors of foreign Princes speak as loud of it abroad, as the poor cry and wring for it at home. Where shall we find a Paula, deserving the commendation which St. q In Epitaph. Paul. Non in marmora, sed lapides vivos. Jerome giveth her for laying out her money, not upon marble or freestone, but upon those living stones which she knew one day should be turned into gems, and laid in the foundation of the heavenly Jerusalem? Doth not the liberality of most of the wealthy of this age resemble their heart, which is hard, cold, and stony? The greatest expense they are at is in building houses of Cedar for themselves, by which they are better known, than their houses by them. As the world, so the Proverb is turned upside down: it stood thus, Non domus Dominum, sed Dominus domum: but now it is thus overturned, Non Dominus domum, sed domus Dominum: the house gets no credit by the owner, but the owner, if he have any, by the house. Ye will think, when ye come into many of them, that ye are fallen into an Egyptian Temple, most glorious without, but within nothing to be seen but the picture of a Jack an Ape, or a Cat, or some such contemptible creature as that superstitious Nation worshipped. I sharpen my style the more against this abuse of our age, because it is well known that the superfluous expense upon the Sepulchers of the dead, and the erecting of houses of Cedars for the living, fare above, I will not say the wealth, but above the rank and worth of those that dwell in them, is the cause why the Ark of the Lord lieth yet in many places under the curtains; nay, not so well, but under the open air, without cover or roof to keep out rain and weather. If that which hath been luxuriously cast away in building houses of pleasure, and ambitiously, if not superstitiously, consumed in erecting Statues, Obelisques, Tombs, or Monuments for the dead, had been employed in rearing up houses for Prophets, and erecting Temples to the living God, the Prophets of God should not need to complain, as now they are constrained, against the men of this age, in the words of the Prophet Haggai, c. 1. ver. 4. Ye dwell in sieled houses, and the house of the Lord lieth waste: or in the like in my text, Behold, now ye dwell in houses of Cedars, and The Ark of the Lord within the Curtains. Before the Sun rise you see no light, but through mists, and vapours, and shadows on the earth: even so before the Sun of righteousness Christ Jesus arose in the Firmament of his Church, there was no light of the Gospel to be seen, but through mists and obscure shadows; so the s Heb. 8.5. & 10.1. Apostle termeth the types and figures of the old Law: among which the Tabernacle, and in it the Ark, and therein especially the Tables, Rod, and Pots of Manna, shadowed the state of the Christian Church, and presented to the eye of faith the principal means of salvation under the Gospel, which are three: 1 The preaching of the Word, summarily contained in the two Tables. 2 The Sacrament of Christ's body and blood, figured by the Manna. 3 The exercise of Ecclesiastical discipline, lively set forth by the budding of Aaron's rod. As for Baptism, which is the Sacrament of entrance into the Church, the type thereof was set at the entry into the Tabernacle, where stood a great Laver, in which those that came to worship God, after they had put off their clothes, bathed themselves, as we Christians put off the old man, and wash away the corruption of original sin in the Font of Baptism, before we are admitted as members into the Christian Church; whereunto three sorts of men belong: 1 Some that are to be called. 2 Others that are already called into it. 3 Such as are called out of it into Heaven. 1 The first are in the state of nature. 2 The second in the state of grace. 3 The third in the state of glory. Answerable whereunto God commandeth three spaces or partitions to be made: 1 Atrium, the outward Court, for the people. 2 Sanctum, the holy place, for the ordinary Priests. 3 Sanctum sanctorum, the most holy place, for the Highpriest to enter once a year, and show himself to God for the people. Which are similitudes of true things. For as by the outward Court the Priest went into the holy place, and from the holy place into the most holy; so from the state of nature the children of God are brought into the state of grace, and from the state of grace into the state of glory. If any question these mystical expositions, for the first I refer them to St. t Apoc. 11.2. John, who saith expressly, that the Court was given to the Gentiles, and was not therefore to be meet with a golden reed: for the second, to St. u 1 Pet. 2.9. Peter, who calleth all Christians Priests, for whom the holy place was appointed: for the third to St. * Heb. 9.24. Paul, who openeth the veil of that figure, and showeth how Christ our Highpriest, after his death, entered into the holy of holies, and there appeared before God for us. To these observations of the Tabernacle may be added many the like resemblances between the Ark and the Church. In the forefront of the Tabernacle there was the Altar of burnt-offerings, and a place of refuge for malefactors, who, if they could take hold of the horns of the Altar, were safe. Christ's Cross is this Altar, the horns whereof whosoever take hold by faith, be they never so great malefactors, escape God's vengeance. In the Sanctuary was the mercy seat, towards which the Cherubims faces looked, to teach us, that the Angels of x 1 Pet. 1.12. heaven desire to look into the mysteries of the Gospel. The dimensions of the Ark were small, and the limits of the militant Church in comparison of the malignant are narrow. The outside of the Ark was covered with skins, but the inside was overlaid with gold: in like manner, the Church hath for the most part no great outward appearance, pomp, or splendour; but yet is always most y Psal. 45 13. glorious within. The ark when it was taken by the Philistines conquered Dagon, and cast him down on his face: even so the Church of Christ, when she is in captivity and greatest weakness in the eye of the world, getteth the better of her enemies; and is so fare from being diminished by persecution, that she is rather increased by it. For the ashes of Martyrs in this exceed the ashes of the Phoenix; out of her ashes riseth but one Phoenix, but out of the ashes of one Martyr many hundreds. The Ark at the first was carried on the shoulders of the Levites, but in later times was put in a z 2 Sam. 6.6. Cart, and drawn by beasts, who shaken it, and were like quite to have overturned it. I need not make the Antapodosis, ye shall find it in the Writers of the Ecclesiastical story: at the first the Church was governed for near six hundred years by worthy Prelates and Pastors; but afterwards, especially in some parts, by such as deserved rather the name of beasts than men, and some of them of monsters than beasts. The ark removed still from place to place, a See Spec. Pontif. Plat. om●h. & M●gaeburg till Solomon brought it with joy and triumph into the Temple which he had built for it: even so the militant Church is tumbled and tossed from one country to another, and shall find no resting place till the true Solomon Christ Jesus carry her in triumph into the Temple which he hath built for her in heaven; mean while she still remaineth under the Curtains. Under the Curtains. The Curtains under which the Ark remained (saith an ancient Father) prefigured the Bishops and Governors of the Church, who are set in high and eminent places above their brethren, as the Curtains made of Camel's hair and badgers skins were spread over the Ark to cover it, and save the precious stuff within it from wet and soiling. Which interpretation if we allow, certainly they who live in Colleges and private Cures, under the government of Bishops and Prelates, have no cause to envy at their eminent dignity, but all reason to pray for their safety. For if any storm of persecution arise and beat upon the Church, the curtains that are uppermost must bear it off: and while they hold out, the inferior Clergy, who resemble the inward linings of blue silk, are safe. There are many fruits that are set in sunny places to ripen them, but as good are scorched and dried up with the heat of the Sun beams, which would have thrived in the shade. As the coral branch is fresh and green under the water, but as soon as it appeareth above it turneth red, according to the motto of the Poet's emblem: — nunc rubeo, ante virebam. so have we seen many that prospered under the government of others, and flourished as it were in the shade, who after they came into the Sun, that is, into the eye of the world, being advanced to great dignities and preferments, have turned red with the coral, blushed with shame enough, having too narrow minds for such ample dignities and estates. Thus I might enlarge and spread my meditations to the full length of the curtains in my Text; but because I see the time will outstrip me, if I make not the more haste, and because I see many composing themselves to their rest, and some fast already, I will begin to draw the curtains, and shut up all that hath been delivered with a brief application to ourselves. Behold now I dwell in an house of Cedars, and the Ark of the Lord within the curtains. If ever God affected any King above others, David was he, a man after Gods own heart. If ever David affected any work above others, it was the building of God's House, which he solemnly a Psal. 132.2. vowed, and largely contributed of his b 1 Chron. 29. own to it, as we may read in the Chronicles of the Kings of Judah. Yet David, who dedicated himself wholly to God, was not permitted to dedicate a Temple unto him. David, whose heart so boiled with the zeal of God's house, that it consumed away in sighs and tears, and these and the like meditations and exclamations: Whom have I in heaven, but thee, O Lord? and, O how amiable are thy dwellings, thou Lord of hosts? My soul is athirst for God, even for the living God. When shall I come and appear in the presence of God? David, whose ambition was to be a door keeper in the house of God, and his greatest envy against the birds that built upon God's Altars, where he desired to repose his soul, yet could not obtain the honour to begin, much less to finish the holy work of building the Temple. What may we conceive to be the reason hereof? God forbade him. Why did God forbid so good a King to undertake so good a work? God himself yields a reason, Because his hand had shed much blood. Yet it may be truly alleged in David's defence, that his wars were just, and that it was his infelicity, not his fault, that his sword had been so often drawn against his enemies. Howsoever, because he had embrued his hands in blood, God would not suffer him to lay a stone in the foundation of the Temple, to teach us, that the foundation of the Church is not to be laid in blood. Spears and Swords are not fit to build withal, Phyfes and Drums are no proper instruments to sound out the Gospel of peace. Religion is such a professed friend to peace, and a sworn enemy to bloody wars, that she suffereth not willingly a sword to be drawn in her own defence: How then doth she make her part good against her mortal enemies & cruel persecuters? not by the Sword, but by the Word; not by c Lactan. divin. instit. l. 5. c. 20. Non occidendo, sed moriendo, non saevitiâ, sed patientià, non scelere, sed fide; nam si sanguine, si tormentis, si malo religionem defendere velis, non defendetur illa, sed polluetur, violence, but by patience; not by resisting, but by submitting; not by killing, but by dying. The best armour of a Christian is his proof of patience, and his only lawful weapons against his lawful Sovereign are prayers & tears, wherewith S. Ambrose fought against the Arrian Emperor: Rogamus, Auguste, non pugnamus, we fall down before thee, O Emperor, we rise not up against thee; we beset thee with petitions, not with arms. And when the Emperor commanded him peremptorily to give up a Church to the Arrians, he useth no other violence in withstanding the command of the Heretical Prince, than of passionate affection; no troops, but tropes: I can sorrow, saith he, I can sigh, I can weep, these are my weapons, by other means I neither may nor can make resistance: If you seek for my goods, take them: if you desire my life, I lay it at your feet, I will not stand upon my guard, I will not fly to Sanctuary to save my life, I will most gladly be sacrified for the Altars of my God, if it so please you, upon them. This was the ancient carriage of Christian subjects towards their Sovereign, though infected with heresy, & enraged against the true professors, not to take arms against them, but to lift up their hands to heaven for them; not to contest, but to obtest; not to attempt any thing against them, but cedendo vincere, to conquer them by yielding. But the General of the Roman military forces hath quite altered the ancient discipline, by turning prayers into threats, supplications into excommunications, cries into alarms, tears into bullets, and words into swords: and which is to be bewailed with bloody tears, the Garland of red Roses (as Saint Cyprian sweetly termeth the Crown of Martyrdom) is put upon their heads, not who die for the faith, but who kill; not who shed their own blood, but who draw the blood not of Infidels, but of Christians; not of private persons, but public; not of subjects, but of Sovereigns. The detestable oration of Pius made in the Conclave upon the news of the murder of the French King, and the damnable Legend of Jaques Clement should not have moved me to have laid so fowl an aspersion upon any Romish Priests or Jesuits, if I had not seen with my eyes at Paris the names of Old corn & Garnet executed for the Powder Treason, inserted into their Catalogue of Martyrs; and heard also of certain English Priests sharply censured for offering to pray for their souls, because thereby they made scruple of their crown of Martyrdom, which (according to their doctrine) dischargeth all that are called unto it from Purgatory flames, and giveth them present entrance into heaven. O blessed Jesus, are these of thy company? didst thou make such a profession before Pontius Pilate? didst thou teach thy Disciples to save men's souls by murdering their bodies, to plant Religion, and found thy Church by blowing up Parliaments? are these of thy spirit that call not down fire from heaven, but rather call it up from hell, to consume a whole Kingdom with a blaze, and offer it up as a Holocaust to the Molock at Rome? No d Bosquier. in Evang. Domin. fish will be caught in a bloody net: if they see but a drop spilt upon it, they will swim another way. Therefore let all the fishers of men, that cast the net of the Gospel into the sea of the world to take up souls, look henceforward that they blood not their net with cruel persecutions and slaughter of God's servants. In the building of the material Temple there was heard no noise of any iron tool, to show, that in stirs and broils there is no building of God's house. As Kingfishers breed in a calm sea, so the Church exceedingly multiplieth in the days of peace, which long may we enjoy under our Solomon, who deserveth as well the title of Preserver of the Peace, as Defender of the Faith of the Church. For what doth he not, to take up quarrels, and compose differences in all reformed Churches? wherein God hath so blessed his zealous endeavours, that as he hath hindered the growth of much cockle sown by Vorstius and Bertius in the Low-countries, so he hath clean cut off two heads of controversies lately arising one in the place of the other in France, the former concerning the imputation of Christ's active obedience; the latter concerning his immunity from the Law. As for his love to his nathan's, and infinite desire of repairing the Temple, I cannot speak more than you all conceive. What then is the cause that so good a work goeth on so slowly? How cometh it to pass, that in so many places of this Land the Spouse of Christ lieth sick of a consumption, crying pitifully, Stay me with flagons, and comfort me with apples: for I faint, I swoon, I die? Whose fault is it, that many hundreds of souls, for whom Christ shed his precious blood, are like to famish & perish for the want of the bread of life, and there is none to break it unto them? It seemeth strange to me, that in France and other countries, where the poor flock of Christ Jesus is miserably fleeced and flayed by the Romish Clergy, yet they find means to maintain a Preacher in every congregation, and that in diverse places of this Kingdom, where neither the wild Boar of the forest digs at the root of ou● Vine, nor the wild Beast of the field browseth upon the branches thereof, there should not be sufficient allowance no not for an insufficient Curate. Elie's zeal was none of the hottest, yet he made no reckoning of his private loss in comparison of the public: when he heard the messenger relate the flight of Israel, and the death of his two sons, Hophni and Phineas, he was mentis compos, and fate quietly in his chair: but as soon as mention was made of the taking of the Ark, he presently fell down backward, and gave up the Ghost. Dear Christians, many living Temples of the Holy Ghost have been lately surprised by Papists, & yet no man taketh it to heart. The Jews, as Josephus reporteth in the siege of Jerusalem, though they were constrained themselves to eat Mice, Rats, and worse Vermin, yet always brought fair and fat beasts to the Temple for sacrifices. And Livy testifieth, that when the Tribunes complained of want of gold in the treasury to offer to Apollo, the Mations of Rome plucked off their chains, bracelets, and rings, and freely offered them to the Priests, to supply that defect in the service of their gods. I pray God these Painims and Infidels be not brought in at the day of Judgement to condemn many of our great professors, who care not how the Temple falls to decay, so their houses stand; have no regard how God is served, so they be well attended; take no thought though the Ark be under the curtains, so they be under a rich canopy, or at least a sure roof: who are so fare from offering to God things before abused to pride and luxury, that they abuse to pride and luxury things by their religious ancestors offered unto God: who with Zeba and Zalmunna having taken the houses of God into their possession, lay out the price of blood, the price of souls upon riotous feasting, gorgeous apparel, vain shows, Hawks, Hounds, and worse. What sin may be compared to this, that turneth those things to maintain sin, that should convert many unto righteousness? How is it possible that they should escape God's vengeance, who nourish pride with sacrilege, maintain luxury with murder, not of bodies, but of souls, whom they and their heirs starve, by keeping back the Ministers maintenance, who should feed them with the bread of life? What boldness is it? nay, what presumption? what contempt of divine majesty? what abominable profaneness and impiety to break open the doors of the Tabernacle, and rifle the Ark of the Covenant, and rob God himself? No marvel therefore if he have showed extraordinary judgements upon such felons, as he did upon Achan, who paid dear for his Babylonish raiment: for it cost him all his goods, and his e Judg. 7.25. And all Israel stoned him with stones, & burned him with fire after they had stoned him with stones. life too, and the life of his sons and daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had. As he did upon Belshazzar, who as he held the plate of the Temple in his hand, quaffing and f Dan. 5.5, 25. carousing, saw a hand-writing on the wall before him; Mene, Tekel, Upharsin: Mene, God hath numbered thy Kingdom, and finished it: Tekel, Thou art weighed in the balance, and art found wanting: Peres, Thy Kingdom is divided, and given to the Medes and Persians. As he did upon g Act. 5.3, 5, 10. Ananias and Sapphira, who were struck with sudden death for saving but part of that for themselves, which they had before consecrated to God. As he did upon Pyrrhus his soldiers, h Lact. l. 2. divin. instit. c. 8. Praefectus Antonu Turullus, cum apud Coas everso Aesculapit luco classem fecisset, eodem loco à militibus Caesaris interemptus est. who after they had rob the Temple of Proserpina, and sailed away joyfully with the rich prize, were driven back again with a violent tempest, and suffered shipwreck at the shore in sight of the Temple which they spoiled: The Mariners were all cast away, and nothing was saved but the gold and silver which they stole out of the Temple. As he did upon Herod's servants, who entering into the Temple of Jerusalem, and opening the sepulchre of David, to filch away the great mass of treasure that was laid up there, were all burnt with a fire that suddenly broke out of the chest or coffin in which the King's bones were enclosed. As he did upon i D. Andrew's conc. ad Cler. Laqueos monstro vel in ipsâ gentium historiâ Cambysen, qui sacrum Hamonis sibi exitio fuisse sentit Brennum, qui Delphicum, Crassum, qui Hierosolomitanum, etc. Leo Copronimus, who entering into a Church endowed by Constantine the great with a precious crown of gold beset with Carbuncles, had no sooner taken the crown out of the place, and put it upon his sacrilegious head, but there arose a Carbuncle in his temples, of which he died, as the Historians of that age report; verifying the Proverb of Syracides, Quo quis peccat, eo punietur: a Carbuncle was his sin, and a Carbuncle was his end: Capus sacrilegio pollutum Carbunculo aduritur. To make towards the shore, and leaving this salt discourse, to give you a taste of sweet water in the haven. As I have made it good unto you by many arguments and instances, that nothing is worse taken than by sacrilege from God, so nothing is better given than by pious bounty unto God. Obed-Edom found it in his house, the widow of Sarepta in her cruse, the Samaritane in her child, David in his race, and Mary Magdalen in her soul. And here that observation of k Nat. hist. l. 1. Multa in pretio habita sunt, tantummodo quod templis dicata. Pliny taketh place; Many things have been highly esteemed only for this reason, because they have been dedicated to God's service. The giving of any thing to God addeth worth to the gift. We offer things to great personages, because they are rare and precious; on the contrary, things are precious and sacred, because they are given to God: not only the giver, but the gift also gaineth by being given unto God. The cruse that ministered nourishment to the Prophet, became an everlasting spring of oil: the water that cleansed the sacrifices after the Angel troubled it, received a medicinal virtue to cure all diseases: the Manna that was kept in a golden pot in the Ark never corrupted: the box of ointment which Mary broke upon our Saviour's head, yields yet a fragrant smell in the Church. l Plin. nat. hist l. 12. c. 14. Cum Leonidas diceret Alexandro isto modo cùm deviceris thuriferas gentes supplicato, ille Arabiâ potitus thure onustam navem misit ei, ex hortatus ut largè deos adoraret. Alexander the Great, by burning frankincense frankly and liberally in the service of God, gained by conquest the Kingdom of Arabia, where all sweet trees grow. David's vow of building God an house, and desire to perform it, though he accomplished not his desire, yet so endeared him to God, that he and his sons after him to many generations fared the better for it. How much more shall the performance of so noble a work obtain of God the performance of his gracious promise, to build their houses, and establish their private estates, who out of love of his ordinance, and zeal of his worship contribute liberally to the maintenance of his service, and beautifying of his Sanctuary? Who would not willingly fill his hand to God, who filleth all things living with plenteousness? Who would not willingly by pious bounty bind the Lord of the whole world in an obligation to him, who is so good a paymaster, that he will make allowance for a cup of cold m Mat. 10.42. water given to a Prophet, and keep a register of two mites that are cast into his treasury? Howbeit I must inform you from the Apostle, that God dwelleth not in n Acts 17.24. Temples made with hands, but in the hearts and minds of the faithful, who (as living stones) being built upon the cornerstone Christ Jesus by faith, and coupled fast together by unity and Christian charity, rise up by elevated desires and affections to a holy and spiritual temple of the living God; and this spiritual and inward temple fare surpasseth in the beauty of holiness the outward or material. For that is holy only by denomination and relation, this by inhesion and infusion of the graces of sanctification: that is adorned with lights and tapers, this with the Word of God: that with rich vestments and ornaments, this with heavenly habits and divine virtues: that when it is once built needs only to be repaired, and when it is sufficiently repaired, needs no more cost or labour to be bestowed upon it for a good space; this needeth continually to be built, repaired, enlarged and adorned: for to build it in the ignorant, to repair it in the relapsed, to enlarge it in the proficient, and beautify and adorn it in those that are perfect, is the end of our mission, and tenor of our commission, and in a word, the whole duty of the man of God. Wherefore, I beseech you (beloved brethren) suffer yourselves to be hewed and fitted for this building, and set in order by the line of God's Word. Now, that stones orderly set may make a sure building, three things are requisite: 1. Ut inhaereant fundamento. 2. Cohaereant inter se. 3. Adhaereant tecto. First, that they be built upon a firm foundation. Secondly, that they stick and hold fast together. Thirdly, that they join unto, and bear up the roof. First, you must be built and lie upon a sure foundation: no other sure o 1 Cor. 3.11. foundation can be laid, than that which is already laid, even Christ Jesus; cleave fast to him, rely only upon him, build upon his Gospel for your instruction, his grace for your conversion, his blood for your redemption, his prayer for your intercession. Secondly, Cohaerete invicem, stick fast together, be firmly united in Christian charity, keep the unity of the Spirit in the bond of peace. Unities severed or divided make no number, letters divided make no syllable, syllables divided make no word, words divided make no speech, members divided make no body, stones divided make no wall. The Ark of the Church is like the ship in controversy of law, in which two owners claimed right, of which it was said, p Eras. Adag. Si dividas, perdis, if you cut it in two parts to satisfy both parties, you destroy the whole. Thirdly, Adhaerete tecto, be pinned fast unto, and support the roof. What is the roof, but the higher q Rom. 13.1. powers ordained of God? As the roof must bear off storms from the walls, so the walls must bear up the roof; if the roof decay, the walls will soon feel it. The Athenians in their greatest dangers were wont r Eras. chil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cast out the great ancher, which they called the holy ancher: the chiefest Pilots and Steresmen in our State discover so great dangers, that they command the holy ancher to be cast out; and if this ancher fasten not on your golden sands, the great vessel, in whose bottom lieth not only the safety of the Prince, the honour of the Kingdom, but the state of sincere Religion throughout the Christian world, is in peril of drowning; and if the great vessel miscarry, what will become of the skiphs of every ones private estate? Ye have heard (beloved Christians) of the material Temple to be erected and kept in repair by you that are wealthy; and the spiritual to be built, repaired, and adorned in you all: ye have learned how ye (as living stones) are to be drawn to this building, fitted for it, and placed in it; yet when we have done what we can to build you in your most holy faith, and ye have helped & furthered the work what ye are able, except the s Psal. 127.1. Lord build the house, their labour is but in vain that go about to build it. Wherefore let us address our prayers to God the Master-builder, and to Jesus Christ the foundation and chief cornerstone, to build us upon himself by faith, and fit us for this building by obedience, and couple and join us fast by charity, that we may continue as solid and firm stones here in the earthly, and shine hereafter as precious stones in the heavenly Jerusalem. So be it, heavenly Father, for the merits of thy Son, by the powerful operation of the holy Spirit. Cui, etc. PEDUM PASTORALE, SEU CONCIO AD CLERUM: HABITA OXONIAE, OCTAVO CAL. APRILIS AERAE CHRISTIANAE 1615. CONC▪ XXXIX. Praecat. AETerne Deus (longè supra omne quod coelo terrâve nominatur nomen, verendum numen) qui oculorum tuorum radiis solem ipsum obscurantibus, intimos animi recessus, & reconditos sinus perlustras: nos miselli tenebriones è coeno emersi, & foedissimis insuper flagitiorum sordibus conspurcati, vultus tui fulgorem non ferentes, ad celsissimae majestatis tuae pedes humillimè provolvimur, obnixè orantes, & per unigeniti tui plagas & vulnera obtestantes, ut animum nostrum fractum & contusum pro caesâ hostiâ, lachrymas effusas pro libamine, suspiria quae ducimus pro suffitu, vota & preces zelo accensas pro thymiamate digneris suscipere, & aureo Angeli tui thuribulo infundere, ut odoramentis permisceantur, quae sunt preces Sanctorum. Quas una cum iis offerimus pro Catholicâ Ecclesiâ in totum terrarum orbem diffusâ & propagatâ, praesertim florentissimâ illius parte, magnae Britaniae & Hiberniae pomeriis, conclusâ sub umbrâ serenissimi Jacobi letâ germinum propagine revirescente. Cujus stirpes duas utramque academiam, hanc Oxoniensem, & illam Cantabrigiensem, largo gratiarum imbre irriga. Illustra vultus tui luce clarissimum Elismuriae dominum Pernassi nostri totiusque adeò Angliae Cancellarium, venerabilem virum D. Godwinum aedis Christi Decanum ejus Procancellarium, spectatissimos Doctores, Procuratores, Collegiorum & Aularum praefectos: prae caeteris Collegii corporis Christi caput & membra bonitatis sinu fove. Exurge Aquilo, & aspira Auster, & perfla hortum hunc ut fluant aromata ejus, & ambrosium odorem in omnes insulae partes & oras dissipent. Vireant pe●petuò, & coelesti rore irrigatae aetern●m floreant Her●um & Hero●arum corollae, qui Edenem hunc vel aedificiis magnificis tanquam proceris arbori●●us conseverunt, vel annuis reditibus tanquam rivulis humectarunt, vel amplissimis privilegiis tanquam firmissimis moenibus sepiverunt: Henricum dico septimum▪ & Elizabetham uxorem ejus, Humphredum d●cem Glocestriae, Margaretam Comitissam Richmondiae, Johannem Kempium Archiepiscopum Cantuari easem, Thomam Kempium Episcopum Lonamensem, Richardum Lichfieldium Archidiaconum Middlesextiae, Wolsaeum Eboracensem, Henricum octavum, Reginam Mariam, & saeculi sui sexasque phoenicem Elizabetham, ejusque regni religionisque haeredem dignissimum Jacobum, Richardum Foxum Episcopum Wintoniensem, Collegii corporis Christi fundatorem, Hugonem Oldamium praesulem Exoniensem de eodem phrontisterio optimè meritum, dominum Thomam Bodleum militem Vaticanae novae instauratorem & instructorem munificentissimum. Benignissime Deus, qui nos in hoc terreno Paradiso, in quo non saecularis tantùm sapientiae veluti arboris scientiae boni & mali, sed & divinae philosophiae, seu verae arboris vitae fructus liberè licet decerpere collacasti, stomachum irrita ut appetamus salubria, mentem coelesti lace perfunde, ut percipiamus appetita, memoriam confirma ut retineam●s percepta, os aperi ut tempestiuè proferamus retenta, postremò cogitationes cordisque motus dirige, ut referamus prolata ad gloriae tuae illustrationem, & Ecclesiae quam Filii sanguine acquisivisti, fructum & emolumentum. Cujus saluti & incolumitati ut melius consulatur, continuas agat providentia tua excubias super vigiles & pastores gregis tui, praecipuè quos in sublimi speculâ constituisti; Archiepiscopos & Episcopos omnes: prae reliquis reverendissimum in Christo patrem Georgium Abotium Archiepiscopum Cantuariensem, totius Angliae primatem & metropolitanum, dominum meum multis nominibus colendissimum. Ut omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complectar, floreat perpetuò sceptrum Mosis, & virga Aaronis gemmet, & stemmata nobilium & generosorum equitum germinent, ut patulis eorum ramiis obumbrata plebs foeliciter succrescat, & omnes in viros in Christo perfectos adolescamus. Ita toti in laudes tuas effundemur, qui nos è colluvie saeculi selegisti, quos immortali verbi semine gigneres denuò, sacramentis aleres, Filii cruore ablueres, Spiritus sancti gratiâ imbueres, & ad extremum coelestis gloriae coronâ ornares. Ac ne in viâ deficeremus, & medio erumnosae vitae stadio concideremus, multa nobis & magna vitae solatia & subsidia indulsisti, altam pacem, securam Ecclesiam, florentem Academiam, splendidissima Collegia, bonam valetudinem, & optimè constitutas vitae rationes. Quid tibi, coelestis Pater, pro hisce tuis quibus enumerandis pares haud sumus, nedum reperiendis beneficiis rependemus? calicem salutis accipiemus, & sanctum Nomen tuum invocabimus, eâ praesertim praecationis formulâ quam in Evangelio Dominus ipse dictavit: Pater noster qures in coelis, sanctificetur nomen tuum, etc. JOHAN. 21.15, 16, 17. 15. Quum ergo prandissent, dicit Simoni Petro Jesus, Simon fili Jonae, diligis me plùs quàm hi? Dicit ei, Certè, Domine, tunosti quòd amem te. Dicit ei, Pasce agnos meos. 16. Dicit ei rursum secundò, Simon fili Jonae, diligis me? Ait illi, Certè, Domine, tu nosti quòd amem te. Dicit ei, Pasce oves meas. 17. Dicit ei tertiò, Simon fili Jonae, amas me? Tristitiâ fuit affectus Petrus, quòd tertiò dixisset ipsi, Amas me? Dixitque ei, Domine, tu omnia nosti, tu nosti quòd amem te. Dicit ei Jesus, Pasce oves meas. QUod de tribus in coelo testibus Johannes, idem de tribus hisce versibus liceat usurpare, a 1 Johan. 5.7. Hi tres unum sunt. Etenim sacro huic contextuitrina intexitur interrogatio, quae tamen unica est, Amas me? & trinae interrogationi triplex redditur responsum, quod tamen unicum est, tu nosti quòd amem te: & triplici responso triplex additur mandatum, quod tamen unicum est, Pasce oves meas. Ter repetita interrogatio, summam examinandi diligentiam; ter accommodata Petri responsio, summum amandi desiderium; ter inculcatum Petro mandatum, summam pascendi necessitatem indicat, & Pastorum omnium mentibus intimis infigit. Enim verò, b Nat. hist. l. 22 de med. herb. c. 21. Magi Heliotropium in Tertian●s ter alligari jubent ab ipso aegro. quemadmodum Heliotropium non nisi ter alligatum corpori tertianae febri mederi, ex Magorum doctrinâ refert Plinius; ita planè Augustinus, Cyrillus, & interpretum recentiorum facile princeps Calvinus, conjiciunt gravissimam illam plagam, quam sibi Petrus, & dignitati Apostolicae trinâ negatione inflixerat, non alia potuisse, quàm trinae confessionis medicinâ sanari. Hinc est quòd Petrus tertianae suae quâ in domo Pontificis cohorruerat, quasi ter heliotropium applicans, ter ad solem justitiae se convertit; & quoties negavit se Dominum scire, toties affirmat Dominum scire, quòd ipse eum ex intimis animi sensibus & medullis amet. Ita nimirum loci hujus rationem subducit c Tract. in Johan. 123. Augustinus, Redditur trinae negationi trina confessio, ne minus amori lingua serviat quàm timori. Quam ut ab eo confessionem Christus eliceret, & pristinae eum dignitati restitueret, ter animum fodit amoris aculeo, amas me? iterùm, amas me? etiam tertiò, amas me? Amas me propter te? amas me propter me? amas me supra te? Prorsus ut maritus sponsam suam quam toto orbe chariorem habet, derelicturus solet affari, amas me? curam suscipe parvulorum meorum: ita Christus Petrum blandè compellat, Simon Jonae, amas me? pasce agnos meos, & ter ut dixi eandem tundit incudem, ut copiosas amoris stricturas exprimeret, quas in responsione Petri relucere conspicimus. 1 Tu nosti quòd amem te amore desiderii. 2 Tu nosti quòd amem te amore amicitiae. 3 Tu nosti quòd amem te amore excellentiae. Hisce enim tribus quasi gradibus ad summum divini amoris fastigium pervenitur. Primò Deum propter nos ipsos diligimus, deinde à rivis bonitatis ad fontem naturae recurrentes, ipsum propter se amamus; denique omnis pulchritudinis & decoris florem, & perfectionis ipsius expressam imaginem in ipso contemplantes, supra omnia ipsum, & in ipso, omnia amplectimur. Cùm omnium quae ●●●antur, judice Augustino, d Lib. 11. de Civ. Dei. c. 28. Utrum ipse amor ametur dictum est. Amatur autem, & hinc probatur, quòd in omnibus quae rectiùs amantur, ipse magis ametur: neque enim virbo nus meritò dicitur, qui scit quod bonum est, sed qui diligit. amor ipse magis amandusit, equidem libentèr amoris ipsius amorem aspirante numine, in pectoribus vestris hoc tempore accendere satagerem, nisi nuperrimè in hac coronâ licet non hoc in loco huic flammae oleum affudissem, & totum myrothecium exhausissem. Adde quòd oratio Christi in amore non se sistat, quin imò amorem ipsum gradum faciat ad solicitudinem pastoralem. Amas? pasce. Pascis? ita demum amas. Ille in amore prior est, qui plures perduxerit ad amorem Dei, ut scitè Bernardus. Dicit ei, Simon amas me plus quàm hi? Dicit ei Petrus, tu nosti quòd amem te. Quod hic in responsione Petri desideratur supplet modestia. Sciscitabatur Christus, non de amore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed de amoris ipsius ardore, affectuque vehementiore, amas me plus quàm hi? Petrus de amore timidè & diffidenter respondet, de gradu nihil omnino spondet. Piscator, nempe Petrus, ictus sapuit, & qui primas obtinere non poterat prudentiae, secundas tenet modestiae. Quando plus pollicitus fuerat quàm caeteri, minus praestitit; ideòque quo plus praestet, minus nunc pollicetur. Didicerat experimento se Christo notiorem quàm sibi, atque idcircò non jam ampliùs suâ conscientiâ, sed Christi scientiâ nititur, inquiens, tu nosti, Domine, tu omnia nosti, e Apoc. 2.23. tu renes & corda scrutaris, tu animorum latebras excutis, tu intimos hominum sensus perspectos habes, & exploratos, nec latere te potest affectus, quem ipse impressisti: cur ergo toties repetitâ interrogatione eum qui te deperit enecas? Actum de me est, & spes omnis conclamata, si amorem meum Dominus meus habeat su spectum. Ad haec Christus nihil refert aliud, quam pasce, pasce, pasce. 1 Pasce ment. 2 Pasce ore. 3 Pasce opere. Pasce animi f Bern. Serm. Pasch. devotione, pasce verbi exhortatione, pasce exempli exhibitione. Pasce agnos, pasce oves, pasce oves: semel ait pasce agnos, bis pasce oves, fortè, quia agni simplici lactis cibo contenti esse debeant, oves cibo multiplici. 1 Modo solido doctrinae. 2 Modo dulci consolationis. 3 Modo amaro reprehensionis sunt pascendi. Nam si quis aurium delicatiorum verba tantum byssina plumeaque probet, quasi nihil nisi rosas, quod aiunt, spirare debeamus, noscat ille apes alveos suos amarioribus succis illinere, adversas aliarum bestiarum aviditates: & à medicis discat nulla remedia tam facere dolorem, quam quae sunt salutaria: aut si malit à theologis, discat virgam cum Manna, seu sacrum anathema Arcae inclusum fuisse. g Ep. 19 ad Eust Et quoniam mel (ut observat Hieronymus) in sacrificiis Dei non offertur, nimia dulcedo arte mutata est, & quadam piperis austeritate condita. Apud Deum nihil tantum suave placet nisi quod habet in se aliquid mordacis veritatis. Pascha Domini cum amaris herbis erat comedendum; & omnis oblatio Christiana sale est condienda. Hinc est quòd Christus Petro mandat primò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veritate doctrinae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 severitate disciplinae; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbo & exemplo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virgâ & baculo: de quibus appositè h In Job. exp. mor. l. 27. Gregorius, Virgâ percutimur, & baculo sustentamur: sit ergo discretio virgae quae feriat, & consolatio bacúli quae sustentet. Quos tandem? Non hircos lascivos, non sues immundas, non lupos voraces, non pardalos maculosos, non leones truces, non ursos saevos, non vulpes astutas, sed Agnos & oves. Sincerum, simplex, & sine fraude pecus. Etenim Deus qui omnibus fluviis Silunta placidè & leniter fluentem, omnibus arboribus vitem ramo, & folio, & flagellis, & fructu tenerrimis, omnibus floribus lilium sine spinis, omnibus volucribus columbam felle carentem: idem omnibus animalibus agnos & oves praetulit, & in peculium suum ascivit: hae namque solae audiunt vocem ejus, i Mat. 11.29. Discite à me, quôd mitis sim & humilis corde. Omnes Christi Discipuli vel agni sunt lacte fideique rudimentis alendi, vel oves sunt ad virentia sacrae Scripturae prata, & vivas Spiritus sancti scaturigines, ut sitim animae restinguant, deducendae: quas quia Dominus sui sanguinis pretio acquisivit, meritò suas indigitat, ne tanquam nostras tondere, ne dum deglubere aut mactare audeamus. Interim luculenter testatur Christus quanti faciat salutem nostram, dum ita singulariter pastoribus eam commendet, atque hoc sibi documentum fore asserat quantopere ab illis ametur, si eam solicitè curent. Nihil certè efficaciùs dici potuit ad animandos evangeliis ministros, quàm dum audiunt nullum gratius officium esse, quàm quod pascendo ejus gregi impenditur; piis autem omnibus non vulgaris inde haurienda est consolatio, dum se filio Dei tam charos esse ac pretiosos audiunt, ut eos quasi in locum suum surroget: sed eadem doctrina non parum terroris incutere debet falsis doctoribus, k Calv. in hunc loc. qui Ecclesiae regimen pervertunt, quia non leves Christo poenas daturi sunt, qui se ab illis violari pronunciat. Posui vobis ob oculos, viri, patres, & fratres in Christo dilectissimi, praecipua doctrinae & exhortationis capita in hoc sacro contextu expressa ad vivum, & filo aureolo intexta, quem sic deducere liceat; Simon Jonae non jam amplius Petre, cum levissimâ aurâ, spiritu nimirum ancillae concussus, & de tuâ statione dimotus fueris, num quemadmodum prae te fers, me prae omnibus in sinu & delitiis habes? ideone te in mare projecisti, quòd amoris ardorem ferre non possis? ideone Johannem cursu superasti, ut amoris palmam ei praeriperes? age itaque, ostende reipsâ quantopere Dominum tuum ex animo colas: en campum in quo excurrere amor tuus, cognoscique possit, en materiem & segetem virtutis tuae; oves mihi sunt, pretio sanguinis constantes, prae fame sitique jamjam moriturae: has pasce, iterum pasce, ac tertiò dico pasce. 1 Pasce verbo. 2 Pasce Sacramento. 3 Pasce disciplinâ. Quò turpiùs prolapsus es, eò alacriùs resurge, & constantiùs me sequere usque ad aram crucis: sic amorem prómissum praestabis, dignitatem amissam recuperabis, & trinae negationis maculam, partim triplici pascendi diligentiâ, partim Martyrii patientiâ: partim sudore, partim cruore elues. Atque hunc quidem exitum habuit, ut pulchrè depingit l Tract. 123. in Johan. Augustinus, ille negator & amator, praesumendo elatus, negando prostratus, flendo purgatus, confitendo probatus, patiendo coronatus: hunc invenit exitum, ut pro ejus nomine perfectâ dilectione moreretur, cum quo se moriturum perversâ festinatione promiserat: ita enim oportebat, ut priùs Christus pro Petri salute, deindè Petrus pro Christi praedicatione moreretur. Renunciare filia Sionis, Ecce, venit tibi Rex tuus mitis & mansuetus, m Mat. 21.5. qui arundinem comminutam non confregit, n Mat. 12.20. imò in calamum aromaticum convertit, & linum fumigans non extinxit, imò amoris igne accendit, ut lucem Evangelii toti terrarum orbi porrigeret. Improbè, inquit ille, o Eras. Adag. Neptunum incusat, qui bis naufragium fecit: Petrus verò etiam ter fidei professionis, famaeque naufragium fecerat: poenitentiâ tamen quam elegantèr vocat Hieronymus, tabulam post naufragium, sustentatus è tentationum fluctibus enatavit, & Dominum in littore offendit prandium ei apparantem, & amicè compellantem, Petre, amas me? Frustra Judaeo spiculatori dica scribitur, quòd Christi manus violaverit: in cassum Romani militis nomen defertur, quòd latus ejus transverberarit. tu Petre Dominum tuum vulnerasti, tu confodisti, tu perfidâ negatione perjurio implicitâ cor ipsum servatoris tui transfixisti: audes tamen in amplexus ejus ruere? audes Dominum appellare, quem abnegasti? salutare, quem abdicasti? invocare, quem ejurasti? Ecquis jam ad gratiam & misericordiam sibi viam desperatione intercludet? ecquis sceleribus ingemiscens Deum fore placabilem & propitium diffidet? Cùm videat Petram scandali, & lapidem offensionis in gemmam mutatum, & inter pretiosos illos lapides, quibus superna Civitas p Apoc. 21.19 inaedificata est, refulgentem. Discamus, patres & fratres, hoc Domini nostri exemplo conservis nostris, etiamsi animos nostros exulceraverint, ignoscere, poenasque etiam debitas remittere in tempore. Perperàm q Arist. rhet. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristoteles summâ in laude ponit vindictae studium, quasi justitiae & fortitudinis prolem communem. Christus enim qui via est & veritas, consulit reditum in gratiam cum adversario, dum sumus in viâ, utut justas offensionis causas praebuerit, iraeque fomitem copiosum subministraverit: nec enim convenit cum ipse Dominus peccata nostra digito scripserit in pulvere, Johan. 8.6. nos conservorum injurias marmori insculpere, idque stilo adamantino, ad diuturnam, si non aeternam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quod si r Divin. instit. l. 6. c. 18. Lactantio fides, non minus mali est injuriam referre, quàm inferre: nam si provocatrix improbitas impatientiam sibi comparem nacta fuerit, tanquam perfusa oleo flamma tantum excitabit incendium, ut id non flumen aliquod, sed effusio cruoris extinguiat. Absit ab uniuscujusque nostrum cogitatione, ore, auribus illa Lamechi vox sanguinaria, Si s Gen. 4.24. Cainus septies vindicandus Lamechus septuagies septies tantò: certè enim toties ad numerum jubet t Mat. 18.22. Christus injurias condonari; ac si rem ad calculos revocasset, à cujus doctrinâ & vitâ absunt illi longissimè quos juvant tragicae & cruentae vindictae, I Lictor, colliga manus, caput obnubito, infelici arbore suspendito? ubi sunt illi qui ambitioni meae, & avaritiae, juris, & statutorum repagula opposuerunt? in jus vocate, crimina confingite, indictâ causâ damnate, etiam in absentes saevite, expellite, ejicite, exterminate: Meminerit lector haec dicta cum in C. C. C. post mortem D. Spenseri omnia susque deque verterentur, doctissimi socii, optimè de collegio meriti, vi adversae factionis à collegio amoverentur, quos tamen postea rebus compositis Episcopus Wintoniensis in integrum restituit. Ut desint vires, tamen est laudanda voluntas. Caveant interim moneo, ne in nervum erumpat istaec fortitudo, & anseres apud Plinium referre videantur, qui apprehensâ radice morsu saepè conantes avellere, ante colla sua abrumpunt. Pessimè sibi & posteris suis consuluit Tarquinius ille superbus (qui postea exactus est) summa papaverum capita decutiendo: debuit potiùs ex Apollonii Tyanei sententiâ infimas noxiarum herbarum radices evellere. Haeccine illa lenitas & mansuetudo est, quam Christus Dominus tacendo docuit, cùm velut ovis mactationi destinata, & velut agnus coram t Esa. 53.7. Heb. 10.30. Rom. 12.19. tonsore os non aperuit? Sed non ero diutiùs (quod aiunt) unguis in hoc ulcere animorum, cui suaderem ex Tertulliani & u Cyp. ser. 3. de bon. Patient. Cypriani praescriptionibus illud emplastrum adhiberi, Vindicta mea est, ego rependam, dicit Dominus. Idoneus potentiae nostrae sequestor Deus est, hunc expectemus, patres & fratres, judicem & vindicem Ecclesiae suae populum, & ab initio mundi justorum omnium numerum secum paritur vindicaturum. Qui ad vindictam suam nimiùm properat & festinat, consideret, quia nec dum vindicatus est ipse qui vindicat. Caeterùm quoniam ex hoc loco potissimùm Pontificii culmen Papatus nituntur adstruere, quò Babylonicam illam turrem ab imis subruam fundamentis, ostendam primò summam potestatem Ecclesiasticam Petro his verbis non fuisse demandatam, proindè non exercuisse; deindè non exercuisse, proindè nec Christum hoc loco ei demandasse. Nempe ut ilex tonsa bipennibus ab ipso ducit opes animumque ferro; * Horat. ita veritas catholicae fidei ab ipsis adversariorum telis vires sumit ad istum modum. Fatentur Papicolae omnes Pontificiam cathedram aut hic à Christo stabiliri, aut nusquam: summa enim omnium argumentorum huc redit. Itaque si hunc locum de quo seriò triumphant, in quo omnia causae suae praesidia constituunt, è manibus eorum extorsero; cedant, & in gravissimâ & planè supremâ de principatu Pontificis controversiâ herbam porrigant necesse est. Age itaque, singulas contextus circumstantias, singulas voculas & literarum tendiculas excutiamus, ex quibus nescio quibus fidiculis elicitur Papatus. Jesus dixit Simoni, ergo soli Simoni? pasce, ergo regio more impera? oves meas, ergo universam Ecclesiam in toto terrarum orbe propagatam? Hìc quia ut scitè Hieronymus, quod sine Scripturae authoritate, addo & rectâ ratiotianatione affertur, pari facilitate rejicitur, quâ asseritur eo inficias primùm soli Petro fuisse praeceptum, Pasce: ad hoc ipsum enim pascendi mandatum sancti Patres (ut infrà ostendam) illa Domini verba accommodant, Quod uni dico, omnibus dico. Secundò, pernego pascendi praeceptum vel innuere dominandi potestatem: Petrus ipse sententiam ex his verbis planè repugnantem expiscatus est, x 1 Pet. 5.3. pascite gregem Domini, non dominantes clero. Ac si rem penitius introspiciamus pabulum subministrare, quae vis est vocis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; potius ad servi officium spectat, quàm Domini potestatem. Nec aliud voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quàm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotatur: nam quo argumento Augustinus concludit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sonare, quod in repetendâ eâdem interrogatione Dominus, modò unam, modò alteram vocem assumat, eodem convincam verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eodem recidere, quod nimirum in ejusdem mandati inculcatione Christus modò hoc modò illud vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpet. Idcirco Syrica, vetus & vulgata versio latina in tribus hisce versiculis trinum Christi mandatum iisdem verbis effert. Quin & nostra quoque Anglicana editio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eandem vocem ubique retinet, nec est sanè quod mutet. Nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, si Etymon spectes, quid est aliud quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si usum, communi pastorum officio designando adhibetur, y 1 Pet. 5.2. cujus duo munia in sacrâ paginâ distinguntur, alterum pascendi doctrinâ, z Act. 2.28. alterum disciplinâ regendi: regendi vero pedo pastorali, non sceptro regali. Quantumvis enim Homerus Agamemnonem belli ducem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appellitet, & Deus ipse Cyrum Persarum principem * Esa. 44.28. pastorem suum nuncupet, cujus rationem luculentam Cyrus ipse apud a Xen. cyr. paed. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenophontem reddere videtur: nunquam tamen sacra Scriptura aut Patres quod sciam magistratum civilem pastoris ovium Christi titulo insigniunt: non sunt certè synonima pastor populi, & pastor ovium Christi, nedum pastor ovium, & aspectabilis Ecclesiae monarcha; cui unquam principi Christiano Christus in mandatis dedit, pasce oves meas? cùm ipsi pastores populi, oves sint Christi pastoris & pastorum Christi quod veteres Augusti probè intellexerunt dum ad Christi altare sine diademate, sine satellitibus, sine caeteris magistratus infulis accederent, significantes (ut piè notat b Lib. de libert. eccles. Caussobonus) intra Ecclesiae septum se quoque oves esse, solumque Christum potestatem habere. Tertiò, nunquam efficient adversarii pronomen meas ad omnes in universum Christi oves necessariò extendi. Habeo c Johan. 10.16. oves, inquit Christus, quae non sunt ex hac caulâ, puta Judaicâ, oves illae erant Christi oves, non tamen omnes Christi oves sed ovilis pars aliquota. Ecquis vero animum induxerit suum, omnes Christi oves ab unius mortalis animâ pendere, Christumve omnium ovium ab initio promulgati Evangelii pereuntium sanguinem repetiturum à Petro? cui quidem oves suas indefinitè, aut si malint quaslibet communiter cómendavit, ut Apostolo, nulli certo gregi addicto: non omnes universè ut pastori oecumenico. Cur ergo Petrum Dominus seorsim alloquitur? eique nominatim, idque ter praecipit, Pasce? Respondent antiqui patres, non ut triplicem ei coronam contexeret, sed ut triplicis negationis memoriam ei refricaret: non ut monarchiam quam fingunt adversarii d Mat. 16.18. promissam in personâ ejus institueret, sed ut Apostolatus dignitatem amissam restitueret trina professio, & triplex interrogatio, & ter repetitum mandatum infirmitatis Petri subsidia erant, non potestatis argumenta. Sed enim acriter instat Bellarminus, multisque argumentis contendit, Christum his verbis Petrum eumque solùm esse allocutum, quem Simonem Jonae appellat, cui trinam negationem occultè exprobrat, quem in pristinum gradum reducit, eique martyrii coronam offert verbis sequentibus, Cùm senueris alius te cinget, etc. Damus haec omnia, Bellarmine, sine causae dispendio. Quid enim si Christus Petrum seorsim & singulariter compellavit? exinde inferes Ecclesiae principem renunciasse, aut pascendi munus Petro soli impositum? aut ad eum solùm verba Christi pertinuisse? Perpende hoc argumentum tuum, & nihil habere ponderis comperies. Quis enim ferret sic argumentantem? Petrus Simonem Magum nominatim perstringit, inquiens, Fili Diaboli, plene omni dolo & malitiâ, pecunia tua tecum pereat: ergo Petri verba ad eos nihil pertinent, qui in curiâ Romanâ hamo, ut dicitur, aureo piscantur: vel sic, Paulus Timotheum adjurat, O Timothee, serva depositum, hoc est, Catholicae fidei talentum, Interprete Vincentio Lirinensi; ergo fidei talentum soli Timotheo concreditum est? Christus Angelo Ecclesiae Smyrnensis sic scribit, e Apoc. 2.10. Esto fidelis usque ad mortem, & tibi dabo coronam vitae; & Angelo Ephesino, f Apoc. 2.5. Memento unde excideris, & resipisce; & Angelo Laodiceno, g Apoc. 3.18. Eme à me aurum igne probatum, ut ditescas; & integumentum, ut vestiaris; & collyrium, ut videas: ergone recipiscentia, constantia, fides, zelus, unctio Spiritus, ipsaque adeo Christi imputata justitia non sunt omnium christianarum mentium ornamenta? Hic non animadvertit argutulus sophista se messes (quòd aiunt) suas urere. Nam si hoc pascendi praeceptum, ut ipse contendit, ad eum solùm spectat, qui a Jonâ oriundus, ter Christum ivit inficias, & trinam negationem trinâ priùs confessione, posteà & sanguine expiavit; nihil hìc Paulo quinto seritur, aut metitur; nihil ei oneris imponitur, aut muneris mandatur; ad eum haec verba non omninò spectant: non est enim a Jonâ credo oriundus, nec ter (opinor) statuit Dominum negare, nec dibaphum pontificium sanguine unquam tinget suo, nec de morte crucis (quam fortè mereri poterit) unquam cogitat. Hic si occurrat Bellarminus, útut Petrum solum Christus affatus sit, pascendi tamen mandatum ad alios non minùs quàm Petrum pertinuisse. Rectè quidem argumenti mei nodum solverit; sed & sui quem ita constrinxerat. Christus soli Petro dixit, Pasce oves, pasce agnos; illum ergo solum constituit Pastorem oecumenicum. Luxat nervos & artus hujusce argumenti h Lib. de Agon. Christ. c. 30. Augustinus, cùm Petro dicitur, omnibus dicitur, amas me? & pasce oves meas. Luxat i L. 2. de Sacerd. Chrysostomus, dùm Basilio faces quasdam admovet ad officium Pastoris alacritèr exequendum, inquiens, Eum tum demum eximium suum in Christum amorem omnibus probaturum, si in curam pastoralem totus incumbat, quia scriptum est, amas me? pasce oves meas. Luxat Ambrose, qui se scribit, & omnes Episcopos non minùs quàm Petrum à Christo pascendi mandatum accepisse. Luxat k Ephes. 4.11. Paulus, qui plures commemorat Pastores & Doctores à Christo ipso constitutos. Luxat l 1 Pet. 5.2. Petrus ipse, qui hortatur Compresbyteros suos, ut pascendo Christi gregi sedulam navent operam. Luxant m Sess. 23. de refor. c. 1. Tridentini patres, qui totidem verbis asserunt mandatum pascendi oves Christi, adeo latè patere, ut ad omnes qui uspiam sunt Pastores, se extendat. Luxat denique ipse n L. 2. de Rom. Pontif. c. 12. Bellarminus, dum acuratè distinguit ea quae dicuntur Petro, è quibus quaedam (inquit) dicuntur pro se tantum, quaedam pro se & omnibus Christianis, quaedam pro se & successoribus; id quod evidentèr colligitur ex ratione diversâ quâ ei dicuntur: nam quae dicuntur ei, ut uni ex fidelibus, certè omnibus fidelibus dicta intelliguntur, ut Mat. 18. Si peccaverit in te frater tuus, etc. quae dicuntur ei ratione aliquâ propriâ personae ipsius, ei solidicuntur, ut vade post me Satana, & ter me negabis: ista enim dicuntur ei ratione propriae imbecillitatis & ignorantiae; quaedam denique dicuntur ei ratione officii pastoralis, quae proindè dicta intelliguntur omnibus Pastoribus, ut, pasce oves meas, & conversus confirma fratres. Ostendi vobis (patres & fratres in Christo venerandi) supremam potestatem non fuisse Petro his verbis traditam, unde infero, nec habuisse, idque ex ore adversariorum, qui hoc in loco ponunt ferè omnes Romani Pontificis fortunas: nunc inverso argumento demonstrabo Petrum hanc potestatem nunquam exercuisse; unde facilè est colligere, nunquam ei à Christo fuisse delegatam, quòd ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evincam, edisseram. 1 Petrum non fuisse Apostolorum collegio praefectum. 2 Utut praefectus fuerit, non fuisse toti Ecclesiae praepositum. 3 Utut praepositus fuerit, hunc honorem ad successorem non fuisse delatum. 4 Utut delatus fuerit Pontificem Romanum hunc sibi vindicare non potuisse. 5 Utut vindicare potuisset, cum 700. à Christo nato annis non obtinuerit, nunc obtinere non posse: hisce quasi gradibus à fastigio turris Babylonicae ad fundamentum evertendum, descendam. Ac primò gradui summo insistam, & ipsum apicem sic adorior. Si nihil Petro promissum fuit, Mat. 16.19. nihil commissum, Johan. 21.16. quod non caeteris omnibus Apostolis pariter promissum, Mat. 18.18. & reipsâ praestitum collatumque, Johan. 20.22, 23. diplomate illo, Sicut misit me Pater, ita mitto vos; quorum peccata remiseritis, remissa sunt; quorum peccata retinueritis, retenta sunt. Si (ut Jacobum fratrem Domini, & dilectum Discipulum qui in sinu Jesu recubuerat, contentionis invidiâ liberem) B. Paulus nullâ in re Petro cessit, fascesve submisit; si nihil illi caeterisque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acceptum tulit, praeterquam tesseram amicitiae, & s Gal. 2.9. dextram societatis; si in sortitione, ut ita loquor, provinciarum ecclesiasticarum multò t Gal. 2.7, 8. ampliorem & honestiorem quàm Petrus ipse consecutus est, certè Petrus in sublimem dignitatis gradum super omnes Apostolos non fuit evectus. Atqui nihil Petro potestatis, Mat. 16. promissum est, quòd caeteris Apostolis, Mat. 18. & Johan. 20. non est praestitum, & reipsâ collatum, ut ex Hilario, Hieronymo, Augustino, aliisque patribus liquidò deducit u L. 1. de Rom. Pont. c. 12. Bellarminus ipse: quibus ne quid de Allensi, Scoto, Aquinate, scholasticae militiae primipilis dicam accensendus est x Cypr. de simplicit. Praelator. Cyprianus, cujus sunt haec verba disertissima, Christus post resurrectionem Apostolis omnibus parem potestatem tribuit. Hoc utique erant caeteri Apostoli quòd Petrus, pari consortio praediti, & honoris, & potestatis. Ubi observatu dignissima est beati Martyris accurata diligentia, cui non satisfuerat semel asserere id fuisse caeteros quòd Petrum, nisi id ipsum disertè explicuisset, addito primùm consortii vocabulo: & quia potest aliquando aliqua consortii species esse inter impares, expressit par consortium, ne reliquos intelligeres subsistere in gradu aliquo inferiore. Denique, quâ in re constitueret illam paritatem, testatum voluit pari consortio, inquit, honoris & potestatis; quid ergo fiet Petri principatui? quo loco consistet? quibus Christi verbis nitetur? Si in medium proferant adversarii verba illa Christi apud Matthaeum, Super hanc petram aedificabo Ecclesiam meam, ut Petrum Ecclesiae fundamentum statuant, referam ex y Ephes. 2.20. Paulo & z Apoc. 21.14. Johanne, Fundamenta Prophetarum & Apostolorum ad minus duodecim; & cum a Hieron. advers. Jovin. l. 1. Hieronymo & b Orig. in Mat. c. 16. Origine inferam, Claves coeli singulis Apostolis traditas, & super omnes fundari, & ex aequo Ecclesiae fortitudinem solidari: si opponant verba Christi, Quodcunq●● ligaveris, Matth. 16. reponam, Quaecunque ligaveritis, Mat. 18. si ad nauseam ingerant Petro dictum, Pasce oves meas, regeram ex Matthaeo omnibus Apostolis imperatum, Ite in universum c Mat. 28.19. mundum, docete omnes gentes, praedicate omni creaturae: & ex Petro ipso, 1 Pet. 5.2. Pascite gregem Dei quantum in vobi● est. Postremò, si objiciant Petrum primas tenuisse in Ecclesiâ Judaicâ, respondeo verbis b Comment. in ep. ad Gal. Ambrosii, Paulum habuisse primatum in praedicatione gentium, sicut habuit Petrus in praedicatione circumcisionis. Quamobrem c 2 Cor. 11.5. Paulus ipse dignitatem suam contra pseuda-apostolos asserens, se cum summis Apostolis ipsoque adeo, ut loquitur * In Galat. 2. Vid. sup. conc. 10. p. 124. Chrysostomus, Corypheo comparat, & demonstrat se illis dignitate parem: quod d Comment. in Gal. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecumenius a curatè observans, ait, Ecce quemadmodum se Petro exaequet: quid enim aliud sonant ipsissima Apostoli verba, Nihilo arbitrorme inferiorem praecipuis Apostolis; & iterum confidentiùs, e 2 Cor. 11.5. & 12.11. Nihilo sum inferior, seu nullâ in re cedo summis Apostolis? Hoc ait (inquit Ambrose) Quia minor non est, neque in praedicatione, neque in signis edendis, neque dignitate, sed tempore. Quin & ipse f Leo in nat. Pet. & Paul. Leo pontifex, qui si quispiam alius aùthoritatis pontificiae fimbrias dilatavit, omnia tamen in Petro & Paulo paria esse agnoscit, & ita paria, ut neque hic dignitate vinci potuerit, neque illum dignitate superaverit: De quorum meritis & virtutibus (inquit) quae omn●● superant loquendi facultatem nihil diversum, nihil sentire debemus discretum, quia illos & electio pares, & labor similes & mors fecit aequales. Non fuit igitur Petrus Apostolici collegii praeses: fuerit, non tamen continuò universae Ecclesiae administrandae cura uni incubuit. Aliud est Apostolorum caetui, aliud universo Christi gregi; aliud urbi, aliud orbi praeesse: aliud duorum scalmorum navigii in sinu Adriatico, aliud Argonavis, seu potius universae classis Dominicae in ocaeano cursum moderari. Nunquid quia unus agricola uni agello colendo sufficit, torus perinde terrarum orbis erit uni vilico demittendus? nunquam profectò adversarii ex eo quod Petrus inter Apostolos eminuit, efficient totius Ecclesiae gubernacula ei fuisse tradita. Nec enim Christus ipse qui per vicariam, ut appellat Tertullianus, vim spiritus Ecclesiae perpetuò adest Episcoporum consiliis prae est, Ministrorum vocationi, verbi praedicationi, & sacramentorum administrationi interest, & omnia pastoris munia ad amussim praestat expletque, caret vicario. Nec si careret mortalium quisquam tanto muneri par esset sustinendo, ut in singulis Christi caulis perpetuò ageret, & universas Christi oves toto terrarum orbe dispersas unus pasceret. Nec si quisquam huic oneri esset ferendo, ex usu foret Ecclesiae, ut ab extimis mundi oris & plagis remotissimis totus Christi grex ad unum confugeret, in negotio salutis & causâ fidei ab uno penderet, qui saepè incertus, semper majori diaeceseos parti absens, non rarò veritatis adversarius, & Ecclesiae perduellis extitit, ne dicam eum propriâ vi vocis g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro Christo, seu vice Christi, ut apud Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vicedeus, seu Deo similis, Il. 2. Antichristum censendum, qui se in Ecclesiâ pro Christo venditat, Christi ipsius locum arrogat, & omnes titulos capitis, fundamenti, sponsi Ecclesiae, universalis episcopi usurpat: à quo nomine tanquam profano, sacrilego, blasphemo, Antichristiano, Luciferiano semper abhorruit Gregorius h Greg. epist. 32, 78, 80, 82, 83. magnus, qui bonorum pontificum agmen clausit. Nec turpissimam Antichristinotam pontificià pontifice inustam i Bellar. de Rom. Pontif. l. 2. c. 31. Bellarminus unquam eluet distinctione suâ nimium dilutâ Episcopi universalis, qui ita dicitur (inquit) vel ut intelligatur esse solus Episcopus omnium christianarum urbium, ita ut caeteri non sint Episcopi, sed illius tantum vi ●●rii: & hoc sensu nomen hoc Gregorio profanum, sacrilegum, antichristianum visum est; vel dicitur universalis Episcopus qui generalem habet curam totius Ecclesiae, ita ut non excludat particulares Episcopos, & hoc sensu Gregorio ipsi arrisit titulus universalis. Siccine verò Bellarmine? si haec responsio tua Gregorio arrisit, ridendus est certè ipse Gregorius, qui tantoperè exarsit in Johannem Constantinopolitanum, non quod omnes Episcopos suâ dignitate spoliare, sed quod novo & inusitato titulo novam in Episcopos omnes authoritatem sibi vindicare videretur. Audiamus ipsum k Greg. ep. 82. Gregorium irâ inflammatum, verborum fulmina in Patriarcham Constantinopolitanum conjicientem. Si Paulus l Ep. 82. membra dominici corporis certis extra Christum capitibus, & ipsis quidem Apostolis subjici particulariter evitavit, tu quid Christo universalis scilicet Ecclesiae capiti in extremi judicii es dicturus examine, qui cuncta ejus membra tibimet conaris universalis appellatione supponere? Quis rogo in hoc tam perverso vocabulo, nisi ille ad imitandum, proponitur, qui despectis Angelorum legionibus secum socialiter constitutis, ad culmen conatus est singularitatis erumpere, ut & nulli subesse, & solus videretur omnibus praeesse? Et alibi in eundem, Quia juxta est ille de quo scriptum est, ipse est rex superbiae, super universos filios superbiae, quod non sine gravi dolore dicere compellor, frater & co-episcopus noster Johannes mandata dominica, Apostolica praecepta, regulas pacis despiciens, eum per elationem praecurrere conatur in nomine ex eo in quo sedebat cinere, ex eâ quam praetendebat humilitate jactantiam sumpsit, ita ut universa sibi tentet ascribere, & omnia quae soli uni capiti cohaerent Christo per elationem pompatici sermonis, ejusdem Christi sibi studeat membra subjugare. Haec & similia in epistolis passim Gregorius quae authoritati pontificiae securim injiciunt, quam cote dialecticâ sic exacuo. Quicunque universalis Episcopi nomen usurpat, cuncta Christi membra, quae soli uni capiti cohaerent Christo, conatur sibi supponere, & subjugare, & ad culmen singularitatis erumpere, ut & nulli subesse, & solus velit omnibus praeesse: is est Luciferi discipulus, Antichristi prodromus (si Gregorio fides.) At Pontifex Romanus jamdiu nomen universalis Episcopi usurpavit, & indies conatur universa Christi membra sibi supponere, & ad culmen singularitatis jamdudum erupit, ut & nulli subesse, & solus velit omnibus praeesse. Ergo Pontifex Romanus calculo Gregorii damnatur, & ad inferos cum Lucifero & Antichristo amandatur. Cum hunc nodum Gordianum (Gregorianum dicerem) solverint adversarii, duriorem iis adhuc provinciam imponam, ut argumento aliquo solido confirment, dignitatis Petri praerogativam ad omnes successores quales tandem cunque fuerint, jure veluti haereditario pertinere, quasi Christus principatus si quis tandem, sit, seu primatus potiùs in Ecclesiâ fundandâ honorem non Petri personae & fidei, sed sedi & loco detulisset, cum jam Petrus nusquam cathedram collocasset. Certè verba illa, Et ego etiam tibi dico, Petre, tu es Petrus, etc. ad Petri professionem apertè respiciunt, & hunc sensum prae se ferunt: Tu me, Petre, omnium primò coeli haeredem, & Ecclesiae caput professus es: ego itidem tibi profiteor me tibi primùm claves▪ regni coelorum in manus daturum, teque intra Ecclesiae fundamenta seu lapidem pretiosum in primo ordine positurum. Quem honorem Petri successor, ideo sibi nequit arrogare, quia Petrus sibi aeternùm retinet: non secus ac Abrahamo patri fidelium, & Patriarchis in vet. Test. qui duodecim stellis in m Apoc. 1●. 1. Apocalypsi assimilantur; duodecim quoque Apostolis suus in coelo honos illibatus reservatur, ibi enim tanquam gemmae in n Apoc. 21.19. fundamento muri sanctae urbis collucent, & inter eas Petrus tanquam Jaspis primo loco conspicitur. Si haec pontificiis ratio minus allubescat, assignent ipsi rationem cur Petro soli succedatur in honore, non item reliquis? seu potiùs cur Petro ipsi in principatu succedatur, non in Apostolatu: si Apostolatus in exemplum trahi nequit, nedum principatus ille quem fingunt Apostolorum? ut hoc peracutum Junii telum frustrentur, nunquam tamen Tertulliani interrogationi satisfacient. Si quia Petro dixerat Dominus, o Tertul. lib. de pudicit. c. 21. Super hanc petram aedificabo Ecclesiam meam, & quodcunque ligaveris in terrâ, erit ligatum in coelo; idcirco praesumis ad te derivasse hanc solvendi & ligandi potestatem, qualis tu es evertens & commutans manifestam Domini intentionem personaliter hoc Petro conferentis. Quod si praerogativa Petri dignitas ex Christi institutione personalis fuerat, successio loci hìc locum non habet. Etenim episcopatus Petri ut omnium Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nullis loci cancellis erat circumscriptus, nedum rupi Tarpeiae affixus. Adde, quod si ideo Romano Episcopo primae deferendae sint, quia Petri audit successor, Hierosolomytanus & Ephesinus Patriarchae, qui Johanni & Jacobo successerunt, saltem in secundis tertiisve consisterent: at secundum locum semper tenuit Alexandrinus, tertium Antiochenus, ultimum Hierosolomytanus, Ephesinus ne in extremo quidem angulo haesit. Quis verò adducatur ut credat Petro mortuo Linum Petri ut fertur successorem ad clavum totius orbis Christiani sedisse, Johanne praesertim Apostolo & Marco Evangelista superstitibus? haec clarissima Ecclesiae lumina Lino nescio cui tanquam capiti subjicere cujus tandem fuerit ignorantiae, ne dicam stultitiae? Sed largiamur adversariis quod nunquam vi rationis, aut Scripturae authoritate evincent, dignitatem Petri successoribus in universum omnibus communicatam, & certae etiam cathedrae implicitam & annexam: ne sic tamen Ecclesia Romana obtinebit principatum. Interveniet Antiochena, & eam ex jure manu consertam vocabit, quod temerè in ipsius possessiones & privilegia invaserit: satis enim ex ipsis sacris literis constare Ecclesiam Antiochenam primam Christi fide imbutam, & Christianae titulo insignitam: in ea Petrum Apostolorum principem cathedram collocasse, ex p Hom. 3. ad pop. Antioch. Chrysostomo eam Christo charissimam, omniumque civitatum sub oriente principem: ex q Ep. 48. Basilio inde tanquam ex capite in totum Ecclesiae corpus sanitatem derivari, demùm ex Matthaeo Parisiensi suum antistitem in Pontificem ipsum Romanum sub annum 1238. excommunicationis gladium strinxisse, quid hic comminiscuntur Romanenses? Petrum cathedram pontificalem ab Antiochiâ Romam transtulisse ibique (credo Dei Termini operâ) qui nulli cedit, immotam fixisse. Non ergo jam verbis Christi, sed facto Petri nititur Papatus. Esto, factum hoc Petri ubi scriptis consignatur? quo teste probatur? Non in tabulas profectò sacras refertur, nec publicas. Apocryphi quidam authores aliquid memoriae produnt, quorum in multis fides laborat: nec hi tamen asserunt Petrum Romae cathedram statuminasse, nedum immobiliter, minimè omnium jure divino. Narrant tantum Petrum Antiochiae Romam migrasse, ibique martyrii coronâ redimitum. Palmarium planè argumentum: Petrus Romae cruci suffixus est; ergo fixit ibi cathedram pontificiam. An non Christus ipse Hierosolymae fuit in crucem sublatus, & primatus honorem loco Christus morte suâ acquirere non potuit, Petrus potuit? Istâ ratione probarem cathedram summi pontificatus in deserto statuendam, quòd ibi summus pontifex Aaron stolam pontificiam exuens expiraverit. En quò tandem recidit res: fides pontificia Ecclesiae, Ecclesia pontificis Romani cathedrâ, cathedra Romani pontificis Petri successione, Petri demùm successio tenuissimâ conjecturâ ex narratione authorum fidei dubiae ductâ nititur. De quâ Bellarminus ipse timidè & diffidentèr loquitur, Cùm Petrus, r Lib. 2. de Rom. Pontif. c. 12. Domino jubente, Romam venerit, & ibi martyrium pertulerit, non improbabile est Dominum jussisse ut Romae sedem figeret, & Romanus pontifex ei absolutè succederet, & si fortassè non est de jure divino Romanum pontificem, quâ Romanus pontifex est succedere in praefecturâ totius Ecclesiae: ergone quod non est improbabile, quod forte est, forte non est, de fide est? imò fidei catholicae basis substernitur & fundamentum? Satis mihi videor quatuor columnas, quibus fabrica papatus incumbit, convellisse & labefactasse: quintum restat ut aggrediar, quam cum nube testium, & procellâ rationum & exemplorum obruero, magnae Babylonis necesse erit, Ut collapsa ruant subductis tecta columnis. Petrus caeteris Apostolis dignitate & honore non praeluxit, praeluxerit: summa tamen potestas Ecclesiastica penes ipsum non resedit, resederit; haec potestas ad successores non fuit derivata, derivata fuerit; cathedrae Romanae non fuit alligata, fuerit alligata; tamen cùm tot pontifices qui Romae nascente, & adultâ Ecclesiâ sederunt, hanc aut sibi non vindicaverint, aut si vindicaverint, non obtinuerint, post tantum temporis intervallum non poterit jam pontifex jus suum (si unquam suum, quod inficiamur) velut postliminio recuperare. Age itaque, annales replicemus, & ex his potissimùm hanc litem dirimamus hunc in modum. 1 Quem antiqui Episcopi purioribus temporibus à fastu seculi remotioribus, modò fratrem, modò collegam, modò consodalem, Vid. Cypr. ep. 1. ad Jubaian. modò Romae Sacerdotem, & urbis Episcopum salutarunt, aliquando etiam liberè & acerbè increparunt: ad quem, teste s Ep. 288. Ante Concilium Nicenum quisquis sibi vivebat, & ad Romanum Pontificem parvus habebatur respectus. Aeneâ, sylvio ante Concilium Nicenum parvus habebatur respectus, ut contentiones illae quae gliscebant inter t Gal. 2.11. Paulum & Petrum, u Hieron. Catal. vir. il●ust. Policarpum & Amicetum, Polycratem & Victorem, Cyprianum & Stephanum, argumento sunt: cui post Concilium Nicenum, decreto generalium Conciliorum patriarcha Constantinopolitanus in omnibus etiam in ecclesiasticis exaequatus est, is in celsissimum honoris gradum supra omnes pastores & Episcopos non fuit constitutus. 2 Is cujus potestas & jurisdictio Romae & suburbiorum Ecclesiarum limitibus est circumscripta, ut testatur x Hist. ●ccles. l. 1. c. 5. Ruffinus, non fuit certè pastor oecumenicus & Christi vicarius generalis. * Syn. Chalced. c. 28. Costantin. in 2. Trul. c. 36. 3 Is à quo saepè est appellatum, ad quem appellationes prohibitae sunt, qui sibi & authoritati suae diffisus ad concilium provocavit, quod Liberium in causâ Athanasii, Innocentium in causâ Chrysostomi, Leonem in causâ Anatolii fecisse legimus, non habebatur tum temporis summus causarum ecclesiasticarum Judex. 4 Is qui in conciliis celeberrimis nec per se, nec per legatos praesedit; imò quo invito & reluctante concilia coacta sunt, canones editi, Episcopi confirmati & depositi, non fuit supremus Ecclesiae dictator. 5 Denique, is cujus literae repudiatae, minae spretae, sententiae rescissaes, errores notati, haereses damnatae, legati repudiati, ipse etiam cathedrâ excussus, & de culmine Papali deturbatus, non fuit aspectabilis Ecclesiae summus monarcha, illis saltem seculis quibus haec non abhaereticis, sed à catholicis passus est. Jam verò Papatum à primis ejus jactis fundamentis toties oppugnatum labefactatum penitùs eversum, scriptis patrum, mandatis principum, sententiis Academiarum, decretis Synodorum, Nicenae, Antiochenae, Sardicensis, Constantinopolitanae, Chalcedonensis, Milevitanae, Carthaginensis, Constantinopolitanae iterùm & Nicenae, Constantiensis, Pisanae, Basiliensis, communi consensu & praxi totius orbis (excipio duntaxat factionem Italicam) luculenter ostendit y Colloq. cum Harto c. 9 sect. 2. 3. 4. Reynoldus noster in colloquio cum Harto: nec opus est in lucum ligna conjicere. Itaque huic loco jam tandem ex z Concil. Carthag. edit. in op. Cypr. 359. Cypriano colophonem addo, qui patres in concilio Carthaginensi, cui praesidebat, sic alloquitur, Superest ut hac ipsâ de re singuli quid sentiamus, proferamus neminem judicantes, aut à jure communionis aliquem, si diversum senserit amoventes. Nec enim quisquam nostrum episcopum se episcoporum constituit, aut tyrannico terrore ad obsequendi necessitatem collegas adigit, quando habeat omnis episcopus pro licentiâ libertatis & potestatis suae arbitrium proprium, tanquam judicari ab alio non possit, quam nec ipse potest alterum judicare, sed expectemus universi judicium Domini nostri Jesu Christi, qui unus & solus habet potestatem, & praeponendi nos in Ecclesiae suae gubernatione, & de hoc actunostro judicandi. Abegi pro virili, Academici florentissimi, lupum Romanum ab ovili Christi: superest ut vos omnes partim pastores ovium, partim oves pastorum, pro officii mei & praecepti Dominici ter repetiti ratione tripliciter pascam. 1. Solido doctrinae. 2. Dulci consolationis. 3. Amaro reprehensionis cibo. Quandoque enim Dulcia non ferimus, succo recreamur amaro. Itaque praetermissis illis fidei & morum documentis quae initio praelibavi, hunc veluti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & proprium hujus loci fructum vobis decerpendum offero, ut quod à Petro Dominus, idem vos à vobis ipsis percontemini priusquam in sacrum ordinem velitis cooptari. Pondus priùs manibus librate, quàm Arcam Domini in humeros attollatis: durissimam hanc provinciam Dominus Petro non priùs imposuit, quàm amorem ejus triplici interrogatione velut triplici tactu ad lapidem Lydium, examinasset: tot enim labores verbi praeconi sunt perferendi, tot molestiae pastori ovilis Christi exsorbendae, quas animus nisi zelo Dei accensus, & amore Christi summo inflammatus concoquere nunquam poterit. 1 Difficile est respuere omnes voluptates, omnemque vitae cursum in labore corporis atque animi contentione conficere: charitas tamen Christi nos cogit, si digni pastores haberi volumus. 2 Acerbum est ab oculis fori & Curiae & Academiae conspectu jucundissimo perpetuò, quasi exulare, & cum Prometheo veluti Caucaso affigi parochiae rusticanae: charitas tamen Christi hoc postulat, si digni Pastores haberi volumus. 3 Molestum est eandem semper catecheseos incudem tundere, & omnia minima mansa panis lactisque divini infantibus in os inserere: charitas tamen Christi hoc imperat, si digni Pastores haberi volumus. 4 Grave est severis monitis & acerbiore oratione amicorum animos exulcerare, & maledicas linguas in nos armare: charitas tamen Christi hoc onus nobis imponit, si digni Pastores haberi volumus. 5 Ingratum est litibus & rixis affinium & popularium se immiscere, & Phoenicis instar dum incendium in Ecclesiae nido excitatum flabello alarum conamur extinguere, pennas nostras saepè adurere: charitas tamen Christi hoc saepè flagitat, si digni Pastores haberi volumus. 6 Arduum est cum haereticis, schismaticis, mundanis, voluptuariis, Atheis, & universo Satanae exercitu manum conserere: charitas tamen Christi ad hoc faces nobis admovet, si digni Pastores haberi volumus. 7 Permolestum est aegrotorum tempori servire, & quacunque horâ diei aut noctis in locis parum salubribus eos invisere: charitas tamen Christi hoc exigit, si digni Pastores haberi volumus. 8 Periculosum est grassante peste aut saeviente gladio ovibus Christi nostrae curae fideique concreditis consulere: charitas tamen Christi hoc inprimis praecipit, si digni Pastores haberi volumus. Hisce officii nostri partibus sigillatim enumerandis copiosior fui, ut Theopompis nostris froenum injicerem in sanctum sanctorum irruentibus, potiùs quàm intrantibus: quorum praecox ministerium rarò pervenit ad frugem, quippe eorum fructus (ut observat Bernardus) quia nimis properê minùs prosperè se exerunt: in quos verè liceat usurpare Quintiliani in oratorculos sui temporis subitò è terrâ, seu Cadmi milites exortos elogium: a Quintil. inst. orat. l. 12. c. 6. Ne praeposterè distringatur immatura frons, & quicquid est adhuc acerbum proseratur. non bis subest vera vis, nec penitùs immissis radicibus innituntur, sed ut quae summo solo sparsa sunt semina, celeriùs se effundunt, & imitatae spicas herbulae inanibus aristis ante messem flavescunt. Aarones esse cupiunt, sed vestiendi & ornandi moram ferre nequeunt; in locum sanctum intrudunt potiùs quàm ingrediuntur, priusquam cordi sanctitas, aut pectori Urim aut Thummim insculpantur, aut aurea linguarum tintinnabula comparaverint, aut Thoracem Judicii optimarum artium gemmis distinxerint, aut mala virtutum granata maturuerint, aut duos Onychas Veteris & Novi Testamenti sint humeris ferendo. Hic quoque ubi nimiùm oportebat, locum habet illud Thucydidis diverbium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hic quoque b Eras. in Apoph. Ducum. Archidamo opus est monitore, aut adde viribus, aut addime animo. Ita enim plerum que comparatum est, ut qui minimè possunt, & pessimè soleant hoc sacrosancto munere defungi, froenis tamen à ministerio verbi cohibendi sint; qui optimè possunt & solent haec munia obire, calcaribus tamen incitandi videantur. Hieronymus enim defugisse hoc onus excusatione aetatis legitur, Moses linguam impeditam obtendisse, Paulus exclamasse, quis ad haec idoneus? Augustinus ubertim flevisse quòd intelligeret, inquit c Possid. in vit. Aug. Possidonius, quam multis periculis haec Sacerdotis functio exposita esset atque obnoxia. Non possum de Nepotiano silere, de quo sic exclamat Hieronymus, fit Clericus, & per solitos gradus Presbyter ordinatur. Jesus bone, quis gemitus? d Hieron. in Epitaph. Nepot. qui ejulatus? quae cibi interdictio? quae fuga oculorum omnium? tum primùm & solùm avunculo succensebat, querebatur se ferre non posse juvenilem aetatem incongruum sacerdotio: sed quanto magis repugnabat, tanto magis in se omnium studia concitabat, & merebatur negando quod essenolebat, eoque dignior eras, quôd se clamabat indignum. Caeterùm, ut officii hujus onus & amplitudo plurimùm deprimit, ita dignitas erigat animos nostros necesse est, cum seriò cogitemus Christum Dominum praetiosissimum illud depositum, pro quo animam suam posuit, oves illas pro quibus pastor se devovit, oves pro quibus tanquam ovis est ductus ad mactandum, illas inquam oves quas sanguine suo abluit, & auteo justitiae suae vellere integit, nostrae curae fideique commisisse. Non poterat Christus singularis illius amoris quo Johannem prae caeteris est complexus, luculentius specimen edere, quam cum inter horrendos animi corporisque cruciatus jamjam expiraturus matrem ipsi commendavit hisce verbis, Ecce matrem tuam: vobis verò etiam quam matre non minus charam habuit dilectissimam sponsam commendatam reliquit, vosque ejus custodes & tutores constituit. Atque ut haec cogitatio vobis summum gaudium & laetitiam qui pastores estis, affert: ita ex eodem fonte non vulgaris consolatio ovibus arcessenda est, cum subinde recolant eas Christo tam charas esse, ut ex ipsarum curâ & solicitudine amorem nostrum erga ipsum metiatur: unde verè & severè ratiocinatur e Greg. serm. in Evang. Gregorius, Si dilectionis testimonium est cura pastoralis, quisquis virtutibus pollens gregem Dei renuit pascere, summum pastorem convincitur non amare. Hunc verò Paulus gravissimi anathematis fulmine percutit, f 1 Cor. 16.22. Quisquis (inquit) non amat Dominum Jesum, sit anathemamaranatha. Omne quod spirat, teste Plinio, vocem aliquam aut sonum licet inarticulatum edit: ideò spiritus cum fonitu veluti turbinis specie linguarum ignearum in Apostolos illapsus est, ut disceremus eos pastores Spiritu sancto repleri, quorum linguae sunt zelo Dei accensae, & vocis sonus tanquam turbinis templum Domini, & fidelium aures implet. Cuiconsonant aurea Aaronis tintinnabula scitè pulsante ea g Vid. Greg. de curâ pastoral. part. 2. c. 4. Gregorio magno, Scriptum est, inquit, audiatur sonitus quando ingreditur, vel egreditur sanctuarium in conspectu Domini, & non moriatur, sacerdos namque ingrediens vel egrediens moritur si de eo sonitus non auditur, quia iram contra se occulti judicis erigit, qui sine sonitu praedicationis incedit. Equidem ab iis vehementer dissentio, qui eos tantùm agnoscunt pastores, quibus oves unius caulae (quam parochiam seu congregationem dictitant) septis conclusae commendantur: eos verò five praelectores, sive doctores, sive verbi divini ministros, qui in Academiâ ipsos pascunt pastores, hoc honore spoliant. Etenim meliùs de h Waram. Arch. Cant. apud Eras. in Ap. republicâ & ecclesiâ meretur, qui unum medicum quam qui multos imperitos curaverit. Adde quod si hi fontes Heliconis sitiant, illorum rivi in vicis pagisque citò arescant necesse est. Nec eos violati praecepti Dominici insimulo, qui Hierosolymae ad tempus sanctum spiritum praestolantur in ipsos descensurum: Hi enim conchas marinas quae margaritas concipiunt, i Plin. nat. hist. l. 9 c. 35. referunt: Hae namque ubi genitalis anni stimulaverit hora, pandunt se quasi oscitatione, donec roscido conceptu impleantur, gravidae postea enituntur, & pro qualitate roris hic imbibiti pariunt margaritas: quibus Sponsam Christi mirificè ornant & illustrant. Utinam plures tales conchas haberemus: nunc verò, ut scitè Bernardus, Canales multos hodie habemus in Ecclesiâ, conchas paucas, tantae charitatis sunt, per quos nobis fluenta coelestia dimanant, ut priùs effundere quàm infundi velint, loqui quàm audire paratiores, prompti docere quod nunquam didicerunt. Nec sanè mirum est hos saepiùs de faece (utaiunt) haurire, cùm tam facilè ubivis exiguum illud, quod plerumque non ex ipsis fontibus coelestis doctrinae, sed aliorum puteis contritis collegerunt, expromant. Hos tamen angustos canales, seu potiùs fractas cisternas aquam continere non valentes, tubis illis aureis longè capacissimis praefero, in quibus aquae coelestes, quia meatus obturati sunt, putrescunt. Nolo in eos aliquid acerbiùs statuere, quàm statuit olim ipse Gregorius; Sunt nonnulli, inquit, qui magnis muneribus ditati, dum solis contemplationis studiis inardescunt, parere utilitati proximorum praedicatione refugiunt, secretum quietis diligunt, secessum speculationis petunt; de quo si districtè judicentur, ex tantis procul dubio rei sunt, k Greg. de cur. past. quantis venientes ad publicum prodesse potuerunt. Sed ut clariùs adhuc perspiciatis, in quos orationis meae aculei erigantur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pastores in quatuor genera dispertiam, aut enim ex iis sunt qui omninò non pascunt, aut non oves, aut non Christi oves, aut noncibo idoneo. 1 Genus eorum est, qui nec se pascunt, nec oves. 2 Eorum, qui se pascunt, non oves. 3 Eorum, qui oves pascunt, sed non Christi. 4 Eorum qui oves Christi pascunt, sed non salubri gramine, sed cicutâ, herbisque noxiis. Hos omnes cùm officii in mentem revocavero, praeceptisque & minis dominicis, sanctionibusque Apostolicis, veluti stimulis quibusdam fodicavero, perorabo. 1 Ac primò illis litem intendo, qui nec se pascunt, nec oves; qui in agro dominico nec cogunt, nec spargunt: sed in Academiâ, aut occupati infelicitèr, aut malè feriati consenescunt. Ex hoc genere alii sicci sunt & sobrii, qui abdicatis bonarum artium, & sacrarum literarum studiis, se curâ rei familiaris & negotiis secularibus ferè implicant: alii factioni fovendae, & parti cui tanquam scopulo adhaerescunt, amplificandae evehendaeue tempus transmittunt: alii tanquam milites Mariani paludibus Minturnensibus immerguntur, popinis dico & tabernis, in quibus non Minervae & Musis, sed Veneri & Baccho diurna & nocturna sacra faciunt, quo cum incaluerint in Magistratus, in privatos, in optimum quemque, in omnes ordines (horresco referens) in religionem, in fidem, in sacram Scripturam, in Deum ipsum despumant: ad extremum, postquam patrimonium, famam, fidem, tempus, ingenium, omnesque animi & corporis dotes in foedissimas voluptates profuderint & prodegerint, turpem vitam infami exitu concludunt, nescias priusne animam an crapulam exhalent. Negat l Plin. nat hist. l. 8. c. 52. In Arabiâ suillum genus non vivit. Plinius sues in Arabiae purissimo aëre, & suavissimis odoribus diffluente, posse vivere. Orem stupendam & inauditam sues Arabia non capit, Paradisus capit? Immunda animalia aë Arabicus non alit, Academicus alit? Nihil potuit profuso nepoti in Evangelio miseriùs obtingere, quàm utpasceret porcos, quantò deteriùs cùm ecclesiis Christiagitur, quas pascunt porci? quis talia fando aut cogitando temperet à lacrymis? quis ferat, ut hi quos oportebat, seu exempla proponi innocentiae, continentiae, temperantiae, industriae, & virtutum omnium, monstra sint hominum, & prodigia vitiorum omnium, & in coeno volutentur, quorum munus est animas ad coelum evehere? qui odorem vitae ad vitam spitare debuerant, ut hi crapulam & teterrimos fumos exhalent? qui Nectar & Ambrosiam aliis propinare, ut two turpitudinum & flagitiorum omnium sentinam exhauriant? Attamen ex hac hominum colluvie nonnulli ad meliorem frugem, nec tamen bonam redeunt, subducunt se ex iis inquibus diu meruerant castris, curiam advolant, nobili aut magnati adhaerent, & sub illius umbrâ paulisper delitescunt, postea Academiam repetunt: ac ut m Cic. de Harusp. resp. Vatinias strumam suam pontificio dibapho, ita hi prioris vitae tenebras & sordes purpurâ academicâ tegunt, & ita demum turpibus obsequiis, & artibus (ut aiunt) simonaicis ad praefecturas & dignitatum apices ascendunt, & Ecclesiae bona quae per scelus adepti sunt, per luxum effundunt. Aude aliquid brevibus gyris aut carcere dignum Si vis esse aliquis. Olim per templum virtutis rectâ pergebatur ad templum honoris: at ea via jamdiu obstructa est, nec alia patet magis compendiaria, quàm per aedes Junonu Monetae. Quo tandem ore populum Israeliticum vilissimae superstitionis & ridiculae idololatriae postulabimus, quòd vitulum aureum coluerit, si docti etiam Apuleii expatientur in laudes asini aurei? Frustra vociferamur Sacerdotia, Prebendas & emolumenta ecclesiastica ferè omnia venalia esse, si non desint inter nos qui officia, sodalitia, praefecturas, suffragia, fidem, religionem, jusjurandum, hastae subjiciunt. Ecquis miretur pietatis, gravitatis, morum integritatis, prudentiae, eruditionis, & politioris literaturae gemmas à gallis gallinaceis mundi stercorarium vertentibus, flocci fieri, cùm in hac officinâ doctrinae & pietatis, ab iis qui gemmarios se profitentur, nullo in pretio habeantur? Caligulam, ferunt n Benc. orat. 2. Historici, cùm seipsum divinis honoribus donasset, ne desideraret ut sacra aut Sacerdotem ei muneri equum quem maximè dilexit praefecisse; Dignus profectò Deus tali Sacerdote, & tali Deo Sacerdos. Nimium est quòd intelligitis Academici, itaque reprimo me; & quia primum genus eorum qui abjectâ pascendi curâ, aut sordidè in Ecclesiâ negotiantur, aut turpitèr otiantur, satis mihi videor exagitasse: venio ad illos secundo loco sugillandos, qui se pascunt, non oves; sibi optimè, ovibus pessimè consulentes. 2 Ne longè abeam illos noto, qui bonarum artium studiis perpetuò affixi, & in sacrae Scripturae & sanctorum patrum lectione defixi, commentationes suas inclusas nec linguâ nec stylo in veritatis lucem proferunt. Qui si parum deferant elogio Horatiano, Parum sepultae distat inertiae Celata virtus. Et fortè minus Persiano scommati, — Rupto jecore exibit caprificus. Scire tuum nihil est, nisi te scire hoc sciat alter. Non tamen possunt aut debent docti Scribae in domo Dei Icona & imaginem Christi Domini penicillo ductam parvi pendere. o Mat. 13.52. Scriba in regno Dei doctus (inquit) est patri familiae similis, qui de thesauro suo depromit nova & vetera, non qui in thesauro servat recondita. Dispar siquidem & longè dissimilis est nummi corradendi, & hujus thesauri congerendi ratio: illi servando crescunt, expendendo minuuntur, hi servando minuuntur, congeruntur dissipando, retinentur impertiendo; si parcas perdis, si prodigas parcis, amittis si recondas, si distribuas custodis: non erunt diu tui si sint solius tui. Itaque graviter monet p Lib. 12. confes. c. 25. Veritas nec tua, nec mea, nec illius, est, aut illius, sed omnium nostrum quos ad ejus communionem publicè vocas: terribiliter admonens, ne, etc. Augustinus, cùm communis thesauris sit veritas, ut caveamus ne velimus eam habere privatam, ne privemur eâ. Legimus enim Manna in privatis vasculis, contra Dei praeceptum in crastinum reservatum putruisse: è contrà oleum è pyxide viduae Sareptanae exhaustum continuò redundâsse, non secus ac panis miraculo creatus inter distribuendum multiplicabatur. Spartae olim laudi dabatur, quod in eâ homines optimè consenescerent, at hoc ipsum maximè vitio vertitur Academiis nostris, quòd in iis doctissimi viri de maturo in vineam Dominicam ingressu neutiquam soliciti, pessimè consenescant: siquidem Academiae sunt Ecclesiae & Reipublicae seminaria, in quibus plerunque feracissima ingenia, ut rosae eodem horto diutiùs consistentes sylvescunt, aut sterilescunt, translatione verò & ipsâ plantatione proficiunt. Hierosolymae moram 40. duntaxat dierum Christus Apostolis imperavit, Ecclesia mater indulgentissima tot annorum commorationem in hac florentissimâ Academiâ sacrarum literarum, studiosis etiam sacerdotio aut dignitate Ecclesiasticâ auctis, quibusdam de causis indulget: quos qui superant, & ultra 50. imò & 60. annos, & ultimam usque ad senectutem, & extremum spiritum ad Verbi ministerium, & Evangelii praeconium hîc se parant, instruuntque; reliquum est, ut apud inferos habeant conciones. Cedrorum duo genera, refert q Plin. nat. hist. l. 14. c. 5. Cedri Majoris duo genera, quae floret fructum non fert, frugifera non floret. Plinius, unum quod floret quidem, fructum verò nullum affert; alterum quod flore caret, fructus tamen ubertate hunc defectum quodammodo compensat: simillima est sacerdotum & Verbi ministrorum ratio: qui festinant & sacris quam primum ordinibus initiantur, flosculos emittunt, hoc est, ostentationis pleni sunt, fructum verò perexiguum, aut nullum ferunt: qui è Fabio cunctatore oriundi sunt, & serò in sacerdotum collegium se recipiunt, fructum quidem nonnulli proferunt, sed specie carent & floris decore: superest igitur ut verbi praecones futuri maturent, & praecocibus tardiùs cunctatoribus citiùs Ecclesiastico muneri se accingant, ita fiet ut quod de patre refert Ausonius: r Auson. in Epigr. Maturam frugem flore manente ferant. 3 Tertium genus eorum est, qui sedulò pascunt oves, sed non Christi oves, seu ut commodiùs rem explicat Augustinus, qui oves Christi pascunt, sed tanquam suas, non tanquam Christi, gloriam suam in iis pascendis quaerunt, non Christi, emolumentum suum, non Christi. Hos Paulus perstringit, Phil. 2.21. Omnes (inquit) quae sua sunt quaerunt, non quae sunt Jesu Christi: & acriùs insectatur, 2 Tim. 2.4, 5. Erunt homines sui amatores, pecuniae avidi, gloriosi, superbi, maledici, ingrati, profani, charitatis expertes, etc. En scaturiginem vitiorum impurissimam a fonte φιλαυτίασ manantem. Ne nos ergo sed Christum amemus, & in pascendis ejus ovibus, ejus commodis non nostris serviamus: nescio quo enim inexplicabili modo, inquit Augustinus, fi●, ut quisquis seipsum, non Deum amat, non se amet: & quisquis Deum, non seipsum amat, ipse verò se amet. 4 Postremum genus eorum est, qui oves Christi pascunt, sed cibo insalubri, quo magis inficiuntur quàm reficiuntur Christi oves agnique: eorum dico qui floribus & fructibus Paradisi aut noxias herbas admiscent, aut flores Adonidis adspergunt. Cujusmodi sunt ista dogmata, dari meritum ex congruo, ut non ex condigno vires liberiarbitrii ab Adamo lapsu ad bonum spirituale fractas, & debilitatas non penitus profligatas & amissas, labem originis nemini unquam fraudi fuisse, justificationum impii non in solidum imputatae Christi justitiae ascribendam, suas inhaerentis justitiae partes esse. Christum morte suâ nobis exemplum patientiae exhibuisse, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro peccatis persolvisse, fiduciam salutis propriae à praesumptione parum ut nihil differre, tutius esse à parte Bellarmini quàm Calvini stare; Calvinum enim blasphemias in Christum eructare, horrorem aeternae mortis, & desperationem illi impingere in commentariis foedè hallucinari, non unquam ut ipsorum verbis utar, Judaizare, & in multis Arrianizare, ut de reliquis notis quas alii eluerunt nihil dicam, quid hoc sibi vult calumniae de Ar●i●nismo? nunquid Calvinus ejusque discipuli qui in Arrianos non stylum modo sed & gladium strinxerunt, Aristoph. in Plut. nuper evaserunt Arriani? Scitè Poeta ille, aversus sycophantae morsum nullum datur remedium: nam quantumvis ulcus curari posse videatur, manet tamen apud nonnullos infamiae cicatrix. Attamen quaero, quibus fidiculis è Calvini dictis aut scriptis elicient, aut Judaismum, aut Arrianismum? Calvinus (inquiunt) in sacrae paginae sensibus investigandis ferè vias à patribus tritas & consignatas relinquit: & saepè Rabinorum; est etiam ubi Arrianorum vestigiis insistit: Judaizat ergo, ergo Arrianizat Calvinus, mirum ni Papizet etiam: certè enim non rarò in sacrae Scripturae expositione patres deserit, & Pontificiorum Interpretum vestigia premit. Quid hic tandem dignum virgulâ censoriâ? Nunquamne licet in sacrorum oraculorum interpretatione à sanctis patribus dissentire? Assentiuntur ipsi patres licere; & patribus impendiò magis addicti Pontificii Cajetanus & Andradius, hic Lectori consulit, si in sensum aliquem incideret textui consonum, licet aliò rapiat sanctorum patrum torrens, non abduci, sed commodissimae interpretationi constare, ille ingenuè fatetur. Patres saepè genuinum Scripturae sensum non assequi, quem tamen recentiores Theologi multum indagando repererunt: necesse est (inquit) fateamur, nisi praeclarissimis ingeniis ingrati esse volumus, plurima in Mose & Prophetis esse, nostro hoc aevo doctorum hominum diligentiâ multô accuratiùs quàm unquam anteà explicata. At (inquiunt) invidiosum est sanctis patribus refragari, & haereticis in evolvendis Scripturae sensibus suffragari. Si hoc sit vitio vertendum, faba cudenda erit in B. Hieronymum, qui in historiâ Melchizedeci illustrandâ quinque patrum sententias Hebraeorum opinioni posthabuit: Augustinus itidem ejusdem criminis affinis est, qui in Scripturae loco quodam explicando Cyprianum prius secutus, posteà incidit in aliam ejusdem loci in Tycone Donatistà expositionem; quam quia veriorem putabat, Cypriani Martyris interpretationi praetulit. Quid Hieronymum aut Augustinum commemoro? in B. Apostolum & Christum Dominum restat ut hi censores Calvino mastiges animadvertant, qui quasdam veteris instrumenti sententias ad normam Pharisaeorum ita interpretantur, ut ex iis resurrectionis doctrinam eliciant. Occurrent sat scio Christum Dominum, & B. Apostolum, & sanctos patres Hieronymum & Augustinum praelibatas interpretationes non ideò suo calculo comprobasse, quia à Judaeis aut Haereticis prolatae aut probatae fuerint: sed quia verae & proindè à Spiritu sancto dictatae: agnosco & addo, nisi livor in Genevates, aut propensior affectus in Romanenses eos transversos ageret; idem de Calvini & Anglo-Genevensium annotationibus aut interpretationibus à patrum orbitâ deflectentibus statuissent. Equidem non arbitror quenquam eorum qui Calvinum toties convitiis proscindunt in pontificiorum castra migrasse, illud tamen ausim affirmare, illos qui Bellarmino aequiores sunt, quàm Calvino à Papismo propiùs abesse, quàm illum strenuum Christi athletam ab Arrianismo. Libet ergo symbolismum retorquere, & suis eos hastis transverberare. 1 Pontificiis solenne est quo doctrinae Protestantium conflent invidiam, omnes ansas arripere Calvino, Bezae, aliisque reformatae Ecclesiae Doctoribus detrahendi, detrahant hi non minus: symbolizant ergo cum pontificiis. 2 Decrevit Synodus Tridentina veterem & vulgatam editionem Latinam ab Haebreo fonte (immanè quantùm discrepantem) omnibus versionibus praeferendam, & in publicis lectionibus & disputationibus seu authenticam proferendam: praeferunt hi, & proferunt in concionibus, & praelectionibus spretâ Tremelianâ & quavis aliâ à reformatae Ecclesiae sive pastoribus, sive professoribus elucubratâ: symbolizant ergo cum pontificiis. 3 In plerisque Academiis transmarinis, in quibus obtinet Papismus, Petrus Lumbardus, & Aquinas Neophytis in Theologiâ degustandi proponuntur, ut Papismo eos penitùs imbuant, proponunt hi suis discipulis privatim legendos, & Calvinos, Zanchios, Ursinos tanquam levis armaturae milites contemptui habent: symbolizant ergo cum pontificiis. Accedam propiùs, & pedem (ut dicitur) conferam, non desunt ex his qui arctissimae amicitiae symbolum pontificiis dant, & ab iis accipiunt, an non hi cum pontificiis symbolizant? 4 Denique si valeat illud philosophicum axioma, symbolizantia elementa sunt, in quibus datur facilior transitus nullus dubito, ipsos citiùs ad pontificios, quam Calvinum ad Arrianos defecturum: praesertim cùm Calvinus & Genevenses hanc Arrianae haeresios notam non tam atramento suo, quàm sanguine Serveti Arriani effuso eluerint. Obstrepentes videor audire quosdam huic orationi meae, & tragicè exclamantes, sustinebisne venerandis Doctoribus, aliisque clarissimis Academiae luminibus, apud quos Calvinus tuus meritò vapulat isto modo obtrectare? quibus liceat mihi regerere an ut Hieronem refert Aelianus anteà indoctum per morbum factum doctissimum, ita quidam apud nos per morbum animi evadunt doctissimi? siccine res habet qui ex subraucidis pontificiorum, aut Lutheranorum adversariis centonem possunt in Calvinum, Bezam, P. Martyrem, Piscatorem, aliosque orthodoxos contexere, two soli Ambrosiâ alendi sunt; reliquos verò ex Academiâ, sive doctores, sive pastores, suo in genere suspiciendos foenum esse oportet? Attamen inquiunt, iniquè iis qui Calvino minus favent, symbolismus cum pontificiis impingitur: quoties enim eos audivimus pro suggestu in Bellarminum & Jesuitas involantes? Nescio tamen quonam malo fato accidat, ut cùm in Scismaticos, quos Puritanoes indigitant, miseros homines, & omnium eruditorum judiciis explosos invehantur, eos perindè ut Galbam non vis ingenii solùm, sed & animi acris quidam dolor dicentes incendat, efficiatque ut incitata, & vehemens eorum videatur oratio: contra verò, cùm in pontificios stantes, & erectos, & tantùm non Ecclesiae & Academiae minantes detonandum esset, omnis motus animi tanquam ventus homines deficit, & planè flaccescit oratio: & Scismatis quidem radici securem injiciunt, haereseos tantùm ramos circumcidunt, seu potiùs sarmenta quae luxuriant amputant. Hic verò eorum non egemus operâ, offerunt se nobis presbyteri, seculares, doctores Sorbonici, & tota Papistarum natio (solos excipio Jesuitas) qui technas & versutias Jesuiticas, Romanorum pontificum ambitionem, Caesarum coronis imminentem, & varias curiae Romanae corruptelas multò quam ipsi acriùs insectantur, omnes in hisce argumentis diserti sunt. Quid est hoc aliud, quàm cum capiti mederi debeant reduvias curare? Enimverò si Papismi suspitionem seriò à se cogitent amoliri, bonâ fide agant, pontificis in Ecclesiâ principatum, seu potestatem spiritualem, missae sacrificium, crassam praesentiam quam vocant realem, Transubstantiationis monstrum, justitiae inhaerentis perfectionem, bonorum operum meritum, invocationem Sanctorum, suffragia mortuorum, cultum imaginum, & reliquiarum, denique novum Pii quarti symbolum, & conciliabuli Tridentini decreta non timidè & diffidenter, sed alacriter & fortiter impetant, & valentissimâ ratione profligent. Cùm Caecinae milites rebellem quemque in exercitu, noctu, ferro invasissent, truces animos cupido posteà involat, eundi in hostem, piaculum furoris: nec aliter placari posse commilitonum manes, quam fi pectoribus impiis honesta vulnera accepissent: utinam Deus iis hanc cupidinem inspiraret hostem communem adoriendi, in piaculum furoris: nec enim aliter placari possunt, Calvini, Bezae, Foxii, Anglo-Genevensium, & beatissimorum Martyrum manes, quos irritarunt, quam si Ecclesiis reformatis hostium pontificiorum devictorum manubias consecrent. Haec habui, quae in malos pastores, qui aut omninò non pascunt, aut se pascunt, non oves, aut oves pascunt, at non Christi, aut Christi oves pascunt, at non salubri gramine, sed noxiis herbis in hoc tempus dicerem, in quibus si quid mordaciùs videatur, Hieronymi verbis obsecro, ut non tam meae putetis austeritatis esse quam morbi, putridae carnes ferro curantur, & cauterio, venena serpentina pelluntur antidoto, quod satis dolet, majore dolore expellitur. Accedit, viri, patres & fratres in Christo dilectissimi, quod Academiae jam valedicturus, & postremam apud vos concionem habiturus, nihil ausus sim dissimulare, quod ex usu Academiae aut Ecclesiae arbitrarer clero proponere, cujus saluti & honori velificari, vel cum famae meae naufragio libentissimè velim. Nunc ad vos (reverenda capita, clarissima Academiae lumina, Collegiorum & Aularum praepositos) me converto: si summum pastorem & Archiepiscopum animarum, eo quo par est affectu colatis, nobiliorem partem gregis Dominici vestrae prudentiae & potestati commissam summâ fide & diligentiâ curate, agnos tenellos spe lactate, & patientiâ sustinete, oves errantes in viam reducite, arietes praefractos & contumaces severis legibus constringite, & intra officii septa continete: denique lupos vestimentis ovium indutos discernite, atque excernite. Cui plus remissum est, plus diligit, at cui plus commissum est plus diligitur: vobis verò (spectatissimi viri) non inferiora Christi membra, sed ipsos oculos: non vulgares lapides ad structuram Templi, sed margaritas: non oves duntaxat, sed ipsos etiam pastores: vobis spem Academiae, semen reipublicae, Ecclesiae, delibatum florem Dominus ipse commendavit. Cogitate (quaeso) & vestris ponderibus examinate, quanti sanguis talium ovium vobis constabit, si vestrâ sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive in curiâ, sive absentiâ, sive indulgentiâ, sive pusillanimitate perierint. Errent licet planetae, absit ut stellae fixae, quales vos estis in hac Academiae spherâ, motu irregulari ferantur, absit talis inter doctores contentio, qualem inter censores Livius deplorat, inquiens, Inter Marcum Lucium & Claudium Neronem foedum certamen inquinandi famam alterius cum suae famae dispendio factum est: * Hom. Il. α. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hoc Ithacus velit, & magno mercentur Achivi. Etenim dum x Eras. Adag. pastores odia exercent, lupus intrat ovile, & ne jam diu intrarit, verendum sanè est, cui vos fortissimi molossi, sicut antehac summâ cum vestrâ laude fecistis, fortiter & alacriter occurrite, ne ad horam quidem cedite, nulli liceat impunè per Calvini, aut Bezae, aut Anglo-Genevensium, aut quorumcunque aliorum latera religionem quam profitemur vulnerare: ne sit integrum cuiquam y Eras. Adag. dente theonino optimè de Ecclesiâ & Academiâ meritorum famam arrodere, copias conjungite, animos consociate, bonorum praesidia munite, malorum, sive infectorum, sive suspectorum, sive profligatorum, & perditorum conatus reprimite, cuniculos detegite, claudestinos caetus dissipate, nullius mortalium in causâ Dei immortalis, aut rationem habete, aut minas pertimescite, purpurâ enim quâ amicti estis digni non estis, nisi eam pro Christi nomine vel sanguine parati sitis vestro tingere. Agite itaque, lumbos succingite, gladios accingite, honestum certamen cum schismatis, haereseos, & superstitionis reliquiis, cum Atheismo, cum Papismo, cum impietate, cum audaciâ, cum ebrietate, cum crapulâ, cum avaritiâ, cum ambitione, cum munerum corruptelâ, cum carne, cum mundo, cum Satanâ committite: cursum praeclarè coeptum feliciter consummate, fidem sartam tectam conservate, ita fiet, ut in Academiâ totius orbis florentissimâ, & facilè principe vos ipsi gloriâ & honore principes diu floreatis, & cum hanc stationem dimiseritis, in sublimiorem Ecclesiasticae dignitatis gradum, aut coelestis Hierosolymae ordines splendidissimos recipiamini: ac denique, ubi purpuram doctoralem exueritis, stolas z Apoc. 7.14. agni sanguine lotas, & tinctas induatis: cumque corollae Academicae, & humanae gloriae flosculi aruerint, aut deciderint, aureâ in coelo coronâ, Christo ipso suis manibus imponente, aeternùm refulgeatis: Cui, etc. SERMONS PREACHED AT PARIS IN THE HOUSE OF THE RIGHT HONOURBLE Sr. THOMAS edmond's, LORD AMBASSADOR, RESIDENT IN FRANCE, LYING IN THE FAUXBURGE OF St. GERMANE, IN THE YEARS OF OUR LORD 1610, 1611, 1612. THE CHECK OF CONSCIENCE. THE XL. SERMON. ROM. 6.21. What fruit had yet then in those things, whereof ye are now ashamed? for the end of those things is death. Right Honourable, right Worshipful, etc. NO speech of wisdom can be so discreetly uttered, but it may by ignorance be depraved: no action of virtue can be so exactly performed, but it may through malice be misconstrued. It is not more proper to God to bring light out of darkness, peace out of trouble, joy out of sorrow, and out of sin (the greatest of all evils) to extract much good, by governing and disposing it to the declaration of his mercy and justice; than it is natural to the Devil and his imps, out of the light of truth to endeavour to draw darkness of error, and out of the best speeches and actions to strain and force out somewhat, to maintain and nourish their corrupt humours and bosom sins. And what marvel, sith even in Paradise, amidst the sweetest flowers and wholsomest herbs and plants, a Serpent could live, and find there something to feed upon? Paradise was the seat of man's happiness, the garden of pleasure, the soil of the tree of life, seated in the clearest air, watered and environed with sweetest rivers, enameled with pleasantest flowers, set by God himself with the choicest plants, and yet was it not free from the serpent, which turned the juices of those sovereign and medicinal simples into poison. Aristotle writeth of the Cantharideses, that they are killed with the sent of the a Arist. de mirabil. aus cult. sweetest and most fragrant ointments: and it is morally verified in those graceless hearers, to whom the Word, which is the b 2. Cor. 2.16. sweet smelling savour of God to life, becometh a savour of death. Such hearers the blessed Apostle Saint Paul sharply censureth in this chapter, Occas. who when he preached to them salvation by the free grace of Christ, hence concluded free liberty of sin: when to the comfort of all that are heavy laden with the burden of sin, he set abroach that heavenly doctrine, where sin abounded, there grace superabounded; they subsumed, Let us therefore continue in sin, that grace may more abound: whereas indeed they should have inferred the clean contrary conclusion, thus: Grace hath abounded much more to us; therefore we of all men should not continue in sin, because God offereth us so good means to escape out of it. The dew of heaven hath fallen plentifully upon us; therefore we ought to be most fruitful in good works, not only because God hath better enabled us to do them, but also in a duty of thankfulness we are to offer him our best service, who hath enriched us with the treasures of his grace. Therefore to beat them, and in them all carnal Gospelers from the former hold, St. Paul in this chapter planteth ordnance of many most forcible arguments, drawn from three principal heads. Analys. 1. Christ and his benefits. 2. Themselves and their former condition. 3. The comparison between a sinful and a holy course of life, and their contrary effects. 1 From Christ and his benefits after this manner: The effect of grace is to mortify sin, how then can they who have received a greater measure of grace by the merit of Christ's death and burial, continue in sin? How can they that are dead to sin live therein? Whereas they urged grace for liberty of sin, the Apostle from grace enforceth sanctity of life: whereas they alleged their redemption for their exemption from all service, Saint Paul strongly concludes from so great a benefit, a greater tie and obligation to serve the Lord their Redeemer: whereas they built a fort of sin with the wood of Christ's cross, he maketh an engine of the same wood to overthrow it: by grace we are united to Christ, and planted in him; therefore we must live the life of the root, & bring forth the fruit of the c Ver. 5. Ver. 6. spirit: If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection, knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, etc. 2 From themselves and their former condition, thus: When ye were free from righteousness, ye were servants unto sin; now therefore being freed from sin, ye ought to be servants unto righteousness: As ye d Ver. 18, 19 yielded your members servants of uncleanness and iniquity unto iniquity, so now yield your members servants of righteousness unto holiness, etc. 3 From the comparison between the state of sin and grace, thus: When you were in the state of sin, you had no profit at all of your works, and you were confounded with shame for them, and by them were brought to the very brink of death; Coharent. but now being in the state of grace, you reap fruit here in holiness, the fruit of peace and joy, and hereafter you shall reap the fruit of everlasting life and glory. Thus you see the scope of the Apostle, the occasion and coherence of the words, which carry this sense: Tell me, Exposit. Gen. ye unsettled and unstable Christians, who have been delivered from the thraldom of sin and Satan, and have given your names unto Christ, and your members as servants unto righteousness; why go ye about to enthrall yourselves anew to your ghostly enemies, or make yourselves vassals to your fleshly lusts? Observe ye not the heavy judgements of God lighting daily upon presumptuous sinners? See ye not before your eyes continual spectacles of God's justice? and mark ye not in them the fearful ends of those courses, which now ye begin to take again, after ye had long left them? Believe ye not the words of God, e Rom. 2 9 Tribulation and anguish upon every soul that sinneth? for he will f Psal. 68.21. wound the hairy scalp of every one that goeth on in his wickedness. Or if you turn away your eyes from beholding the vials of wrath daily poured upon sinners, and stop your ears, that ye may not hear the dreadful threats which God thundereth out in his Law against such backsliders and relapsers as ye are: yet can ye stifle your own hearts grief? can ye forget the woeful plight into which your former courses brought you, when free from righteousness, ye let lose the reines to all licentiousness, that ye might work wickedness even with greediness? ye glutted yourselves with earthly vanities, and took a surfeit of sinful pleasures. What gain did ye not then greedily gape after? what preferment did ye not ambitiously seek? into what mire of impurity did not ye plunge yourselves? No sinful pleasure but ye took your fill of, no dish of Satan which ye left untouched; yet speak the truth between God and your own conscience, what true delight or solid contentment took ye in those things? I know ye are ashamed to speak of it, and I will not wound modest ears to relate it; and ought ye not much more to be ashamed to return with the dog to his former vomit, and with the sow to her wallowing in the mire? Your souls have been cleansed by the blood of your Redeemer from all spots of impurity, will ye again pollute and soil them? It is folly eagerly to pursue that which will bring you no profit at all; and greater to follow afresh those things whereof ye were not only ashamed in the enjoying them, but also are now confounded at the very mention of them: yet this is not the worst, shame is but the beginning of your woe: For the end is death, yea death without end. Will ye then forsake the ways of God's Commandments, leading to endless felicity, and weary yourselves in the bypaths of wickedness, in the pursuit of worldly vanities, without hope of gain, with certain loss of your good name, nay, of your life? will ye sell heaven for the muck of the earth? set ye so much by the transitory pleasures of sin, mixed with much anguish and bitterness, attended on with shame, that for them ye will be content to be deprived of celestial joys, the society of Archangels and Angels, and the fruition of God himself for ever? nay, to be cast into the dark and hideous dungeon of hell, to fry in eternal flames, to be companions of ghastly fiends and damned ghosts, howling and shrieking without ceasing, complaining without hope, lamenting without end, living, yet without life, dying, yet without death, because living in the torments of everlasting death? Divis. & explicat. verb. Having taken a general survey of the whole, let us come to a more particular handling of the parts, which are three forcible arguments, to deter all men from all vicious and sinful courses. 1. The first ab inutili, What fruit had ye? 2. The second ab infami, Whereof ye are now ashamed. 3. The third à pernicioso or mortifero, The end of these things is death. 1. Fruit. What fruit. This word fruit is fruitful in significations; it is taken: 1 Properly, for the last issue of trees, and so it is opposed to leaves or blossoms: for nature adorneth trees with three sorts of hangings as it were; the first leaves, the second blossoms, the third fruits: in this sense the word is taken in the first of Genesis, and in the parable of the figtree cursed by our Saviour, because he found no fruit thereon. 2 Improperly, either for inward habits, which are the fruits either of the spirit, whereof the Apostle speaketh, The g Gal. 5.22. fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; or of the flesh, reckoned up by the same h Ver. 19, 20. Apostle; or for outward works, which are the fruits of the former habits: whereof we read, Being i Phil. 1.11. filled with the fruits of righteousness: and in the Epistle of S. k Jam. 3.15. James, Full of mercy and good fruits: Or for the reward of these works, either inward, as peace, joy, and contentment; whereof those words of S. l Ver. 18. James are to be meant, The fruit of righteousness is sown in peace of them that make peace: and those of S. Paul, No m Heb. 12.11. affliction for the time is joyous, but grievous; but in the end it bringeth the quiet fruit of righteousness to those that are exercised thereby: Or lastly for outward blessings, wherewith God even in this life recompenseth those who are fruitful in good works, as the Prophet Esay and David assure them: Surely it shall be n Esay 3.10. Psal. 58.11. well with the just: for they shall eat the fruits of their works: Utique est fructus justo; Verily there is fruit for the righteous, verily there is a God that judgeth the earth. 2. Had. Had. It is written of the Lynx, that he never looketh back; but Homer contrarily describeth a wise man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. looking both forward and backward, forward to things to come, and backward to things past: for by remembering what is past, and forecasting things future, he ordereth things present: and in special what advantage a Christian maketh of the memory of his former sins, and the sad farewell they have left in the conscience, I shall speak more largely hereafter: for the present, in this cursory interpretation of the words it shall suffice to observe from the pretertense habuistis, had ye? not habetis, have ye? that sin, like the trees of Sodom, if it bear any fruit at all, yet that it abideth not, but as soon as it is touched falls to ashes. Musonius the Philosopher out of his own experience teacheth us, and that truly, that if we do any good thing with pain, the pain is soon over, but the pleasure remaineth; but on the contrary, if we do any evil thing with pleasure, the pleasure is soon over, but the pain remaineth. In those things whereof ye are now ashamed. 3. Those things. As after the wound is healed there remains a scar in the flesh; so after sin is healed in the conscience, there remains as it were a scar of infamy in our good name, and of shame also in the inward man. The act of sin is transcunt, yet shame the effect, or rather proper passion of it, is permanent: sin is more ancient than shame, but shame out liveth sin. It is as impossible that fire should be without scorching heat, or a blow without pain, or a fever without shaking, as sin, especially heinous and grievous, without a trembling in the mind, and shame and confusion in the soul. For, as o In Saturnal. Macrobius well observeth, when the soul hath defiled herself with the turpitude of sin, pudore suffunditur, & sanguinem obtendit pro velamento, she is ashamed of herself, and sends forth blood into the outward parts, and spreadeth ●t like a veil before her; just as the Sepia or Cuttle fish, when she is afraid to be taken, p Plin. not hist. l. 9 c. 29. Sepiae ubi sensere se apprehendi, offuso atramento quod illis pro sanguine est, absconduntur. sends from her blood like ink, whereby she so obscureth the water that the angler cannot see her. If it be objected, that some men as they are past grace, so past shame also, and some foreheads of that metal that will receive no tincture of modesty, such as Zeno was in q L. 16. Si clam scelera perpetrasser, obscurum & minus gloriosum putabat; sin publicitùs & apertè in conspectu omnium absque pudore flegitiosus esset, id d●mùm Principe & Imperatore dignum putabat. Nicephorus his story, who held it a disparagement to himself to commit wickedness in secret, and cover his filthiness with the dark shadow of the night; for that it became not sovereign majesty to fear any thing: he thought he could not show himself a Prince, unless without fear or shame he committed outrages in the face of the sun. Such were those Jews whom the Prophet Jeremy brands in the forehead with the mark of a Strumpet that cannot blush; r Jer 8.12. Were they ashamed when they committed abominations? nay, s Jer. 3.3. Thou hadst a whore's forehead, thou refusedst to be ashamed. they were not ashamed, neither could they blush. I answer, 1 By distinguishing of shame, which is sometimes taken for the inward affection and irksome passion of a sinner, that hath cast any foul stain upon his conscience; sometimes for the outward expression, by dejection in the countenance, faltering in the speech, a cloud in the eye, and flushing in the forehead and cheeks. No sinner is without shame in the first sense, though many by custom in sin grow senseless thereof, and consequently shameless in the latter sense; and in the end they come to that height of impudency, that they blush for it if they blush, and are ashamed of their shamefacedness, & pudet non esse impudentem. But this hardiness doth them no good at all; for they do but stop the mouth of the wound that it bleed not outwardly, it bleedeth inwardly the faster, and much more dangerously. 2 A sinner may be considered either before or after his regeneration; before his regeneration he committeth many sins, whereof he is not then ashamed, either because he accounteth them no sins, or not such sins as may any ways trench upon his reputation. For though the dim light of corrupt nature discovereth some works of darkness, yet not all, nor any in the right hue. As a man that is in the water feeleth not the weight of it; so the sinner whilst he is in the state of corruption feeleth not the weight of sin. For he accounteth great sins small, and small none at all: but when he is out of that state, than he feeleth the smallest sin unrepented of as heavy as a talon of lead, able to drown his soul in eternal perdition; as it followeth: For the end For the end of these things is death. That is the end of all these things. By end here the Apostle meaneth not the final cause moving the sinner, but the final effect of sin: for the sinner propoundeth to himself a diverse end; either gain, which the covetous man shooteth at; or glory, which the ambitious; or pleasure, which the voluptuous: but they miss their mark, and in stead of gain, which the covetous man promised himself in his sinful course of life, in his return by weeping cross he findeth irrecoverable losses; (for what fruit had ye?) in stead of glory and honour, which the ambitious aimeth at, shame and infamy; (whereof ye are now ashamed:) in stead of a pleasant temporal life, which the voluptuous shot at, a painful and eternal death. For the end of these things Is death. Is death. That is death temporal which is the sinners earnest as it were, and death eternal, which is his full hire and wages; death corporal, which is the separation of the soul from the body, is hastened by sin; death spiritual, which is the separation of the soul from God, is sin; and death eternal, in Scripture termed the second death, which is the tormenting of body and soul for ever in the lake of fire and brimstone, is the full reward of sin; and this death is here principally meant, as may be gathered from the words ensuing my text; but the gift of God is eternal life: for that death which is opposed to eternal life can be no other than eternal death. Obser. The meaning of the text being thus cleared, the special points of observation are easily discerned; the first is, That the smart of the wound of conscience for sins past is a special means, through grace, to keep us from sin to come. Upon this the Apostle worketh in the words of my text, What fruit had ye in those things whereof ye are now ashamed? The child doth not more dread the fire, nor the scholar severely corrected beware the fault for which he smarted, nor the Pilot keep off from the rock at which he formerly dashed his bark, and hazarded his life and goods, nor the intemperate gallant, tormented with an extreme fit of a burning fever, forbear the pouring in of wine and strong drinks, which were the oil that kindled and maintained the flame within his bowels, than he that hath felt the sting of sin in his conscience, and been formerly confounded with the shame thereof, dreadeth and flieth, and seeketh by all means to shun those sins which have left so sad a remembrance behind them. As some parts of our bodies are more sensible than others, (the sinewy parts more than the fleshly) yet all that have life in them have some sense of pain: so some consciences are more tender, that feel the least prick of sin; some harder, and more stupid and benumbed, like the u Solin. c. 29. Matres Ursorum diebus primis 14. in ●omnum ita concidunt, ut ne vulneribus pridem excitati queant. Numidian Bears, which scarce feel stripes or wounds: yet all that have any life of grace in them, or use of reason, have some touch of conscience at some times, which marreth all their mirth, and overcasteth their fair weather with clouds of grief, pouring down showers of tears. I know the wicked seek to dissemble it, like the man in Plutarch, who having a fox under his cloak, never quatched, though the beast bitten through his sides and devoured his bowels. The * Pro. 14.13. fool, saith Solomon, maketh a mock of sin, but the heart knoweth the bitterness of his soul: for even in laughing the heart is sorrowful, and the end of that mirth is mourning. I speak not of a melancholy dump, but of an habitual and constant pensiveness, arising from the sting of sin left in the soul. No tongue can sufficiently express it, only the heart that feeleth it can conceive the nature of this grief, and smart of this pain which the lash of conscience imprinteth: x Juven. sat. 13. Mens habet attonitos, & surdo verbere caedit. Occulto quatiente animum tortore flagello. Yet some sense we may have of it by the similitudes whereby it is expressed. It is called a y Act. 2.37. pricking of the heart: and lest that we should imagine it to be as it were a prick with a small pin, or needle, it is called a wound in the heart, (My z Psal. 109.22 heart was wounded within me.) O what pain must a wound in the heart needs be, where the least prick is death? Yet farther, that we might not think this wound might be drawn together, it is called the cutting asunder of the heart, ( * Joel 2.13. Rend your hearts and not your garments: yet farther, that we might not think any part of the heart to remain entire, it is called the a Psal. 51.17. breaking of it into small pieces, and b Psal. 22.14. melting these also; and can there be any sorrow like unto this sorrow, which pricketh the heart, nay woundeth it being pricked, nay rents it being wounded, nay breaketh it being rend, nay melteth it being broken? This pricking, wounding, renting, breaking, melting the heart, is nothing else but remorse of conscience for some heinous and grievous sins, whereby God's image in us is defaced, our credit stained, our profession scandalised, and Gods anger provoked against us. This remorse is found both in the godly, and in the wicked: but in the one it is cured; or at least eased with seasonable comfort; in the other this continual biting of conscience is without any ease, or hope of cure: and therefore it driveth them to blaspheme God, and curse themselves, & sometimes to lay violent hands upon their own bodies, and apply a remedy worse than the disease. In the godly and penitent it breedeth a loathing and detestation of sin, and a speedy recourse to the Physician of their souls, with sighs and groans that cannot be expressed. For as Lactantius writeth, that the ashes of a viper are a present remedy against the sting of the viper, so the remains of sin in the conscience, viz. remorse and shame, are a present remedy against sin; as we may see in David: c Psal. 51.3. I know mine own iniquity, and my sin is ever before me: d Psal. 38.4, 5. Mine iniquities are gone over my head, they are a burden too heavy for me to bear; my wounds stink and are putrefied through my foolishness: and in Solomon, who upon experience of the unfruitfulness of sin indicted that excellent Sermon delivered in the book of the Preacher; the premises wherein are, e Eccl. 1.2. Vanity of vanities, all is vanity and vexation of spirit: and the conclusion, f Eccl. 12.13. Fear God, and keep his commandments, for this is the whole man: and in the Jews, who when Saint Peter set before their eyes their crucifying the Lord of life, their saving a murderer and murdering their Saviour, were g Act. 2.37. pricked in heart, and said, Men and brethren, what shall we do? And in the h 2 Cor. 7.8, 9 Corinthians, in whom remorse of conscience like the dart of Jason wrought a strange cure, whereat the Apostle much rejoiced: Though I made you sorry, saith he, with a letter, I repent not. Nay I rejoice, not that ye were sorry, but that ye were sorry to repentance: for godly sorrow causeth repentance to salvation not to be repent of. For behold this thing that ye have been godly sorry, what great care it hath wrought in you, yea what clearing of yourselves, yea what indignation, yea what fear, yea what zeal; in all things ye have showed yourselves to be pure in this matter. For this cause Saint Paul in his Epistles often rubbeth up their memory to whom he writeth, with the consideration of their former unregenerate estate: as the Corinthians; i 1 Cor. 6.9. Know ye not that the unrighteous shall not inherit the Kingdom of heaven? Be not deceived: Neither fornicators, nor idolaters, nor adulterers, nor wantoness, nor thiefs, nor covetous, nor drunkards, nor extortioners shall inherit the Kingdom of God: and such were some of you; but ye are washed, but ye are cleansed, but ye are sanctified, but ye are justified in the name of the Lord Jesus. And the Ephesians; k Eph. 5.8. Ye were sometimes darkness, but now ye are light in the Lord: l Eph. 4.17, 18, 19 This therefore I testify unto you, that ye walk not from henceforth as other Gentiles walk in the vanity of their mind, having their understanding darkened, and being deprived of the life of God through the ignorance that is in them, because of the blindness of their heart: which being past feeling have given themselves to wantonness, to work all wickedness with greediness. The Angel bid Tobias to unbowel the fish, and take out the gall, as being useful in medicine and a special means to recover his eyesight: The story is Apocryphal, but the application of it is Canonical, and agreeable to the doctrine of the inspired Scriptures. If we unbowell worldly pleasures and carnal delights, and take out the gall of them, that is, seriously think upon the bitterness which they leave behind them, it will prove a sovereign remedy against our spiritual blindness. A reason of this observation we need not fetch fare; wise men by others fall prevent their own, but even fools learn a lesson from their woeful experience: m Eras. Chil. Piscator ictus sapit, the fisherman who hastily thrust his hand into his net to take out a fish, and was stung by a Scorpion, was ever after wiser. Remorse of conscience, if no Balm of Gilead be seasonably applied to it to assuage the pain, is fare worse than the sting of a Scorpion; which made Cain roar, My punishment is greater than I am able to bear: which forced Judas to hang, and Nero to stab himself, Julian the Apostata to tear his bowels and throw them into the air, saying, Vicisti Galilaee. The greatest bodily torments that can be devised have been borne cheerfully by many Martyrs; but a troubled spirit, saith the wise man, who can endure? Pro. 11.14. This observation is not more pregnant in the proof, than poignant in the use, both for trial and instruction. For if the experience of the unfruitfulness and shamefulness of sin be a special curb of sin in the regenerate; they surely who are not persuaded hereof, who taste no bitterness in the forbidden fruit, who can think of their former sins not only without grief and remorse, but also with some delight and contentment, were never thoroughly converted. For there can be no vivification without precedent mortification; no mortification where the old man is yet alive. There is a struggling in the soul in the travel of our new birth between the flesh and the spirit, as there was in the womb of Rebecca at the time of her labour between Jacob and Esau. Every one, that is renewed in the spirit of his mind, n Rom. 7.22, 23. delighteth in the Law of God, as touching the inward man; and therefore cannot approve the law of the members rebelling against the law of the mind. He that truly returneth to God, and placeth his chief happiness in his union with him, cannot but be offended grievously at the remembrance of those things that made a separation between him and his God. The weeds that have taken deep root, cannot be plucked up without stirring the earth. Such are the weeds of sin rooted in our heart; they cannot be plucked up without tearing and breaking it through contrition. That heart which hath never been so broken up, was never thoroughly weeded. Wherefore (beloved Christians) if ye desire to know whether ye are in the way of life, whether ye are effectually called, whether ye are in the state of grace, whether ye have any part in the promises of salvation; lo here is a touchstone to try your spiritual estate. When ye recall your former profaneness, and uncleanness, and worldliness, and maliciousness to mind, is the remembrance of these sins grievous unto you? is the burden of them intolerable? are ye pricked in heart with the sting of conscience? do your eyes melt into penitent tears? then are you quickened by the Spirit of grace, then have you sense and life in you, then have your eyes been anointed with the eyesalve of the spirit, then stand ye recti in curiâ. But on the contrary, Are ye tickled with the remembrance of your former follies? can ye think of them without remorse? can ye speak of them without shame? can ye glory in them, and your heart not smite you? then in vain do ye flatter yourselves with the name of Professors, ye falsely arrogate to yourselves the title of Sons of God, ye know not what regeneration or the new creature meaneth, the sun of righteousness never shone upon you, but ye are still frozen in the dregges of your sins. Wherefore examine your own hearts and consciences, take a view of your whole life past, run over in your minds the vanity of your childhood, the lusts of your youth, the audacious attempts of your riper years, and the covetousness, frowardness, worldliness, and distrustfulness of your old age: call yourselves to an account for your unlawful gaming and sporting, your immoderate drinking, your Lord's day breaking, your lascivious dancing, your chambering and wantonness; and if the remembrance of these your former sins be loathsome unto you, if the sent of them in the nostrils of your soul be like a stinking fume exhaled from the finke of original corruption, then have your senses been purged, then have you smelled the savour of life. But on the contrary, if the cogitation of these things be delightful unto you, if the traversing these thoughts in your mind blow the coals of your former lusts, if the Sodom of your unregenerate estate seem to you as a Paradise of pleasure, then certainly ye were never redeemed from the corruption of the world, ye never felt the pangs and throes of a new birth, your understanding was never enlightened, nor your will reform. He that can take delight to play at the hole of the Cockatrice, or behold the shining colour of the Snake, was never stung by them; but the truly regenerate Christian, who hath been grievously stung by the fiery Serpent the Devil, and by fixing his eyes upon the brazen Serpent Christ Jesus, hath been cured, dares not come nigh the Serpent's hole, much less gaze upon his azure head and forked tongue. 2. If the experience of the unfruitfulness and shamefulness of sin be a special means to restrain God's children from it, certainly the recounting of their former ways, and the survey of the whole course of their life, cannot but be a profitable exercise for them. It was the practice of Solomon, who beheld all the works of his hands, and the delights of his life, and passeth this censure upon them, o Eccles. 1.2. Vanity of vanities, all is but vanity and vexation of spirit. It was the practice of David, p Psal. 51.3. I know mine own iniquity, and my sin is ever before me. It was the practice of Saint Austin, who a little before his death caused the q Possid. in vit. August. Penitential Psalms to be written about his bed, which he looking upon, out of a bitter remembrance of his sins, continually wept, giving not over, long before he gave up the ghost. Me thinks, I hear you say, we have buried those sins in oblivion long ago, and we hope God hath done so: put not these stinking weeds to our noses, but gather us a posy of the sweet flowers of Paradise, the promises of God in Christ Jesus, in which there is a savour of life, and we will smell unto it. I had rather do so, but the other are more proper, and fit for many of you; for those whose senses are overcome with over-sweet ointments, can by no better means recover their smell, than by strong and unpleasant savours: and therefore in the country of Arabia, where almost all trees are savoury, and frankincense and myrrh are common fire wood, r Plin. nat. hist. l. 12. c. 17. E Syriâ revehunt Stycacem acri odore ejus in focis abigente suorum fastidium. Styrax (as Pliny writeth) is sold at a dear rate, though it be a wood of an unpleasant smell; because experience proveth it to be a present means to recover their smell, who before had lost it. Beloved brethren, we all that have lived in the pleasures of sin, have our senses stuffed and debilitated, if not overcome; and the best remedy against this malady will be the smelling to Styrax, the unsavoury and unpleasing smell of our former corruptions. Let the covetous man recall to mind his care in getting, his anxiety in keeping, his sorrow in losing that which nature hath put under his feet: how to increase his heaps he hath not only taken from others, but rob his own belly and back. Let the Glutton think of the loathsomeness of his sin, which subjecteth him to diverse diseases, and maketh him a burden to himself: the Drunkard his drowning of his reason, distempering of his body, and exposing himself to the laughter and scorn of all men: the Adulterer the corruption of his own body, the transgressing the covenant of God, the wronging and provoking his neighbour, the stain of his own reputation, the rottenness of his bones, and besides all this, the heavy wrath of God for his sins, and fear of hell fire due to him for them. I know no man willingly remembreth that whereof he is ashamed; and therefore no exercise of Christianity more tedious and irksome than this, because it withdraweth the mind from pleasant and delightful objects, to behold her own deformity: yet none more necessary, none more profitable. And though it gins in sorrow, yet it ends in joy: for even this is an exceeding delight to the soul, to find a change in herself, and an alteration in her affections: it is pleasant unto her that she now distasteth the forbidden fruit, and she rejoiceth that she can be hearty sorry for her sins. And God (as s Cypr. de card. op. Cyprian saith sweetly) wipeth away these tears from the soul, Ut magis ploret, & gaudeat fletibus, that she may weep the more, and take pleasure in her weeping. For after we have pricked our hearts with the sting of conscience for our grievous sins, after they bleed with compunction, after we have poured out our souls with sighs and groans into the bosom of our Redeemer, his heart will melt within him, and his repentings will roll together; he will bind up our wounds, and show his wounds to his Father: then shall we see the frowns of an angry Judge, turned into the smiles of a loving Father, the crimson colour of our sins into the whiteness of wool, our mourning weed into a wedding garment, our sighs and sobs into exultation of spirit, and the fearful cloud, which before overcast our minds, into a clear sky, into peace of conscience, and joy in the Holy Ghost, the true taste and beginning of the joys of heaven. To which the Lord bring us for his Son Jesus Christ his sake. Cui, etc. THE VINE OF SODOM. THE XLI. SERMON. ROM. 6.21. What fruit had ye then in those things, etc. Right Honourable, etc. ALL the advised thoughts and purposes of men that are not elevated above the level of earthly desires to a higher mark than the top of worldly happiness, fall and fasten themselves upon such things as most nearly concern either life itself, and the commodities or necessities of life, or their credit and reputation among those with whom they live. These three, life, estate, estimation, are their portion in this life; and therefore the maintenance of them their chief care. The world hath nothing besides these to allure and draw on the love of her darlings: for the pleasures that are, spring out of these, and are either their fruits or their blossoms; honour is the pleasure of the ambitious, wealth of the covetous, and the pride of life of all. As for those sensual delights, which now (I know not how) have engrossed the name of pleasures to themselves, they receive their birth from youth, the spring of our age, their nourishment and maintenance from wealth and prosperity. So that the former limits, within which I have confined the aim and desires of the natural man, stand sure and . Of all things in this life, or rather of this life, nothing is so dear and precious as life itself: for without it neither honour, nor riches, nor pleasures can bring forth any fruit, because they can have no root; life oftentimes surviveth them, they never survive it. Howbeit, because a miserable and painful life is a kind of sensible death, and to live and not to be reputed of, is in effect to be reputed not to be, infamy and obscurity being the death of our name, and oblivion the burial of our best parts: hence it cometh to pass, that the restless desires and endeavours of men for riches and honour, especially if they be pricked on forward by covetousness and ambition, are not much less eager and violent, than is the striving and struggling for life itself. The pursuit of these is the highest flight of the natural man: but the regenerate Christian, who is of a nobler breed, soareth fare higher in his desires and affections; the life he pursueth is immortality, the riches he esteemeth of are celestial graces, the honour he aspireth unto is a crown of glory. Now the means to attain the ends of both, viz. temporal happiness, and happy eternity, the glory of the Kingdoms of the earth, and a Kingdom of glory in heaven, is one and the self same, the religious service of the only true God, in whose gift they are: for a 1 Tim. 6.6. etc. 4.8. godliness is great gain, and hath the promises of this life, and the life to come: therefore by the law of contraries, ungodly and sinful courses must needs be incommodious, and to our greatest loss, as having the curses of this life, and the life to come. Whereby (as by many other things else) we may perceive the folly and blindness of the natural man, who taketh a wrong course to compass his ends: for his way lieth in the strait paths of God's Commandments; but he taketh bypaths laid out by Satan, and treadeth endless mazes. As the b Eras. Apoph. Athenians, against whom Diogenes whet his cynic tooth in the feasts of Aesculapius, even when they sacrificed to health, banqueted riotously against health; so the worldly wise man, by inordinately desiring, and craftily pursuing, and immoderately affecting the blessings of this life, loseth them and his life too: for these his desires and pursuits are sins, and by sin all the promises and covenants of God, which are the only deeds by which we hold our estate in the blessings of this life, are forfeited. Good God, how doth the god of this world delude the children of the world! whom he persuadeth that the ready way to purchase all the comforts and contentments of this life, is to fall down and worship him, and to sell themselves with Ahab to work wickedness against God: whereas sin unrepented of, not only depriveth them of all hope of a better life hereafter, but of all the joy of a good life here. For it consumeth their substance, it blasteth all the fruits of their labours, it disableth and wasteth their body miserably, troubleth their consciences, staineth their name, and shorteneth the days of their life. I fear there are too many in the world, who have no mind of, because no knowledge of spiritual riches and celestial joys; yet there is no man in his right senses, who regardeth not either his estate, or his credit, or his life here. The ambitious man little esteemeth worldly gain, because (Chamelion-like) he feedeth upon the air and breath of men's commendations. Again, the covetous man setteth light by praises and honour, because he (like the worm) feedeth upon the earth. The voluptuous man careth not much for honour or wealth, because (like the Beetle) he feedeth upon the dung of unsavoury pleasures; yet there is none of all three but tender their life: and therefore none who can be unsensible of the Apostles incision in my Text. Doth any desire the commodities of this life? let them fly sin: for sin bringeth no fruit at all (What fruit, etc.) Do any desire glory and honour? they must eschew sin: for sin bringeth shame (Whereof ye are now ashamed.) Do any desire continuance of life? they must abhor sin: for sin bringeth death; the end of these things is death. Sin is altogether sterile and unfruitful, and therefore to be set at nought: it is shameful, and therefore to be loathed: it is deadly, and therefore to be fled from as from a Serpent. Here we have three peculiar adjuncts of sin; sin is unfruitful for the time past, shameful for the present, and deadly for the time to come: the first adjunct the unfruitfulness of it is so fruitful of observations, that this hour may be fruitfully spent in gathering them. What fruit had ye? It was the usual demand of one of the wisest among the c Cic. in Verr. Roman Judges, Cassius surnamed the Severe, in all cases of doubt, in matter of fact about the person of the delinquent, Cui bono? who gained by the bargain? on whose side lay the advantage? assuring himself, that no man of understanding would put himself into any dishonest or dangerous action, without hope of reaping some fruit by it; as also that there can be no enterprise so beset with difficulties and dangers, which some men for apparent hope of great gain and profit would not go thorough with: no arguments conclude so necessarily in the opinion of the greater part of men, as those that are drawn ab d Demost. Olynth. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. utili. This topic place the Devil made choice of above all other, Haec omnia tibi dabo, in tempting our Saviour: and though this his sharpest dart could not enter into our Saviour, yet it pierceth the heart of most that are mere men, whom when he cannot terrify with fears, he setteth upon them argenteis hastis, suggesting after this manner, Haec omnia tibi dabo, thus and thus it shall be with thee: by usury, and oppression, and sacrilege, and cozenage, thou shalt gather much wealth, and become a great man. Wherefore it standeth us much upon to be able to rebate the edge of this sharp and dangerous weapon of Satan, or to wrest it out of his hands, and fight against himself with it, as the Apostle here doth, What fruit had ye? What advantage have you made of sin? what cometh in by your unjust and ungodly courses? what do ye gain by venturing your bodies and souls in Satan's bottom? what commodities do your hellish voyages bring you? If the Apostle had framed his interrogation thus: What pleasure had you in those things whereof ye are now ashamed? they might easily have put it by, saying, No wise man maketh pleasure his summum bonum, or the mark he chief aimeth at. If he had shaped it thus, What honour or credit got you by those things whereof ye are now ashamed? a colourable answer might have been, We are not vainglorious, we build not our fortunes in the air upon the breath of other men's mouths: but when he thus brandisheth his sword, What fruit had ye in those things? he toucheth them to the quick, and enforceth them to answer directly to his interrogatory, or condemn themselves of greatest folly; which imputation of all other, men cannot brook. It is acutely observed by e Arist. Ret. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristotle, who with the same sharpness of wit pierced into the secrets of nature, and mysteries of policy, that if you deal with a Counsellor of state about any motion of his in any public consultation, and prove unto him, that what he propounded stood not with equity, or the honour of the state (as for example, to take advantage upon the weakness of our neighbours and confederates, to bring them under us, though they never offered us any wrong) he will give you the hearing, and not vehemently contest with you: but if you go about to demonstrate, that such a proposition of his, if it had taken place, would have proved disadvantageous to the Commonwealth, he will be at daggers drawing with you, and never be brought to yield to you in that point. Whereupon he inferreth, that howsoever justice, honesty, the dignity and honour of the Commonwealth are things to be thought upon, and serve for ornaments of speech, and motives to some few, yet that which turneth the balance, and carrieth the greatest sway in all politic consultations, is matter of profit and emolument, which he there determineth to be the end of all deliberations. And though Tully in his books f Cic. de lib 7. de oratore disliketh Aristotle's opinion herein, alleging against it the practice of the Roman state, which (as he there would bear us in hand) ever stood more upon nobler terms of their honour and sovereignty, than upon base respects of gain and profit; yet when he grew elder, and experience better instructed him, in his book of partitions he concurreth with Aristotle in judgement, and the Lacedæmonians in practice, who though they were otherwise commended for their upright dealing, and harmless carriage, yet were noted always to wave the point of honesty, ubi de commodis Reipublicae ageretur, when the commodity of the Commonwealth was interessed therein. That Maxim of the Parthians, Nulla fides nisi prout expedit, no faith (or keeping touch with any) but as it maketh for advantage, is not more abhorred by Statesmen in their words, and confuted in their discourses, than exemplified by them in their actions. Wherefore, sith the consideration of profit and emolument is of so great importance in all affairs and passages of life, let us see whether the vines of Sodom, or the trees of Paradise are more fruitful; or rather whether sin be not altogether unfruitful. For if it appear so, then hath the worldly man no cover or shelter for his sin; and that it is so, appeareth not only by this interrogatory of the Apostle, and the paralleled Text thereunto, g Ephes. 5.11. have no fellowship with the unfruitful works of darkness, but reprove them rather: but also by the most usual names of sin in Scripture, 1. Folly. 2. Vanity. 3. A Lye. 1. Sin is called folly, because the sinner is very witty in inventing sleights to deceive himself withal, cunning and secret in spreading a net, and laying a snare to catch his own soul in: he taketh great pains, and keepeth much ado to undo himself, and can there be greater folly than this? As the wisdom of God made known by the preaching of the Gospel seemeth foolishness to the worldly man; so it is most true, that the wisdom of this world is folly with God, and often called by that name in the Proverbes and Ecclesiastes. 2. As sin is called folly, so it is called also h Psal. 14.1. & Pro. 7.22. & 11.29. & 12.15. & 19.1. etc. vanity: for sin is vain, because empty of all goodness, because it hath nothing in it, because the projects and enterprises of the sinner take no effect, or not such as he promised himself. 3 In the same respect all sins in general are termed lies: because they promise and make show of great gain, comfort, and contentment to be reaped by them; whereas they bring nothing less, but are like the deceitful ground in the Poet that mocketh the husbandman: i Virg. Geor 1. Expectata seges vanis elusit avenis. This reason Saint k L. 14. de Civ. Dei, c 4. Beatus vult ess, etiam non sic vive ido ut possit esse: quid est hac voluntate mendacius? unde non frustra dici potest omne peccatum esse mendacium: non enim sit peccatum nisi eà voluntate quâ volumus ut bene sit nobis, vel nolumus ut malè; ergô mendacium est, quòd cum fiat ut benè sit nobis, hinc potiùs male est nobis: vel cum fiat ut meliùs sit nobis, hinc potiùs pejùs est nobis. Austin was well pleased with, as appeareth by his often running upon it: They would, saith he, be blessed who take a course to hinder themselves from blessedness, or deprive themselves of it: in which regard all sin may be called a lie, because no man committeth sin but out of a desire to do good to himself, whereas indeed by his sin he hurteth and endammageth himself. I find three Emblems in holy Scripture, whereby this truth is represented to the eye. The first is, Psal. 12.8. Impii ambulant in circuitu, the wicked walk in a circle, or a ring; which the Holy Ghost affirmeth of them, not so much because they often traverse the same thoughts, and tread a kind of maze in their minds, as because their labours and travels prove in the end fruitless and unprofitable. For in a circle, though we run never so fast, we gain no ground, but the faster we go forward the nearer we come to the same point we set out at: as we see the labouring horse or ox in the mill traveleth all the day long, and wearieth itself, yet at night it is in the same place where it was in the morning; so the wicked spendeth his strength, and runneth himself out of breath in the ways of vanity, and yet maketh no progress at all. The second Emblem is a Spider weaving a curious web, or a foolish man hatching the eggs of a Cockatrice: l Esa. 59.4, 5, 6 They trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity. They wove the Spider's web, and hatch the Cockatrice eggs: he that eateth of their eggs dyeth, and that which is crushed breaketh out into a Viper. Their webs shall not become garments, neither shall they cover themselves with their works: their works are works of iniquity, and the act of violence is in their hands. A third we have drawn by the Prophet m Hos. 8.7. Hosea; a man going about to sow the wind: They have sown the wind, and they shall reap the whirlwind: it hath no stalk; the bud shall yield no meal. Desire you yet a fourth? you shall find it in the Prophet n Esa. 29.8. Esay; a man dreaming of great feasts and riotous banqueting all night long, and in the morning finding his belly lank, and his stomach empty: He shall be as when a hungry man dreameth, and behold he eateth; but he awaketh and his soul is empty: or as when a thirsty man dreameth, and behold he drinketh; but he awaketh, and behold he is faint, and his soul longeth for drink. Now although where we have divine authority and humane experience for any truth, we need not crave aid from reason: yet to furnish you with all sorts of arguments against this most common, yet most dangerous temptation of Satan, whereby he deludeth most men, persuading them that the ready way to thrive is to enlarge their consciences, and take fraudulent, violent, or unjust courses; I will propose some arguments now, and more hereafter, to demonstrate sin to be altogether unfruitful, all things being reckoned together. For if the pretended commodities accrueing by sin no way countervail the certain losses growing from it, it cannot be denied that sinful courses are unprofitable and disadvantageous. What then is that which may be gained by sin, if any thing may be got by it? Earthly commodities, houses, grounds, money, plate, stuff, and the like. But what loseth the sinner by it? Heaven, and the glory of an immarcessible garland: so that as Demades sometime spoke to the Athenians, o Eras. Apoph. Cavete ne dum de coelo contendatis, terram amittatis; Take heed lest while ye strive about the heaven or situation, you lose your land; we may thus invert, cavete ne dum de terrâ contendatis, coelum amittatis, taketh heed lest while ye strive for earth, ye lose heaven. What loss can be comparable to this, except the loss of our own souls, which cometh by sin also, and p Mar. 8.36. what profiteth it a man to gain the whole world, and lose his own soul? or what shall he receive in recompense for his soul? without which he is made uncapable of receiving any thing at all. What good can melodious music, or sweet ointment, or banqueting dishes, or costly jewels do to a carcase? and what are we else when we have lost our souls? Dear beloved Christians, think of these words of our Saviour when the Devil openeth his pack, and setteth out his counterfeit wares before you, crying, O come hither, what lack ye? buy of me honours, and pleasures, and lands, and possessions, and gardens of delight, and stately palaces, and rich furniture, and what heart can desire; Alas, what will it advantage you to gain these things, and lose your soul? what joy, delight, or comfort can these things bring to you when your soul is gone, that is, when you are not? Moreover, consider what are these wares whereof Satan maketh such ostentation, gilding them over with the names of honours, riches, and pleasures: no other than such as you see in some Haberdasher's shop, feathers and glasses, things of small value, less use, and no continuance; and yet so impudent is he, that he is not ashamed to ask for these trifles, for these crepundia, these Tricae, apinaeque, aut si quid vilius istis, all the jewels and spiritual graces which every the soul, nay a crown of glory in heaven, nay your very soul: and yet he wanteth not Chapmen, nay, which all the tears that misery and compassion ever shed are not sufficient to be wail, men throng, and press, and strive who shall make the first bargain with him. I forbear to number reasons, and deliver you arguments as it were by tale. I beseech you weigh these which I have brought, in the scales of the Sanctuary, and grieve not from henceforth though wicked men become q Psal. 49.16, 17. rich, and the glory of their house be increased; for they shall carry nothing away with them when they die, neither shall their pomp follow them: they shall carry nothing with them, but they shall be carried by evil Angels to the dungeon of hell; neither shall their pomp follow them, but shall rather go before them to the place of mourning, shricking, and endless disconsolation. Stoop not, O stoop not to take up those golden apples, which Satan casteth before you in your holy race, to stay your course, and deprive you of your garland: for either they have but a show of fruit, and are not apples indeed; or if they are true apples, sin beareth them not: for God hath cursed the forbidden tree, as Christ did the r Mat. 21.19. figtree in the Gospel, saying, Let no man gather fruit of thee for ever. What fruit had ye? Propound unto yourselves (Beloved) often this question of the Apostle, and the other of our Saviour, What will it advantage a man to win the whole world, and to lose his own soul? that ye may be ready with an answer when the Devil assaulteth you, as he did our Saviour, with an Omnia dabo, s Mat. 4.9. All these things will I give thee, if thou wilt fall down and worship me, Avoid Satan father of lies; thou give all these things! neither dost thou give any thing, but sellest at the dearest rate; neither are those things thou offerest in thy hands, but in Gods; neither are they to be gotten by worshipping thee, but by serving him: for thus it is written, t Psal. 25.13. He that feareth the Lord, his soul shall dwell at ease, and his seed shall inherit the earth. u Psal. 128.1, 2, 3. Blessed is he that feareth the Lord, and walketh in his ways; for he shall eat the labour of his hands, and happy shall he be: his wife shall be as the fruitful vine by the walls of his house, his children shall be like Olive branches round about his table: * 1 Tim. 4.8. and, godliness hath the promises of this life, and the life to come. Howbeit a weak Christian may be troubled in mind, when he seethe houses full of the treasures of wickedness, and he heareth it as a common Proverb, that fawning and cozenage are the gainfullest trades in the world: x Juven. sat. 1. Criminibus debent hortos, praetoria, mensas. The Courtier is indebted to his flattery for his large revenues, the Citizen to usury and misery for the swelling of his bags, the Artisan to his fraud and cozening for his wealth, the Impropriator to his sacrilege for his best manors and palaces, the ambitious Diotrephes to simony for his dignities and preferments. Notwithstanding these and many the like instances may be brought against the doctrine delivered, yet is not the truth thereof impeached. For either the great gainer by sin, and bargainer with Satan shall never live to enjoy his wealth; which the Prophet David observeth, saying, y Psal. 37.1.2, 10, & Psal. 73.18, 19 Fret not at the ungodly, neither be thou envious at the evil doers; for they shall be cut down as the grass, and whither as the green herb: O how suddenly do they consume, perish, and come to a fearful end? Or if like fortunate Pirates they live long, and go clear away with the prize they have gotten, yet they can take no quiet contentment therein, because they know they have no right to it; and therefore they are still in fear either of losing it, or paying too dear for it. And howsoever they may escape while they are at the sea, yet when they arrive at the haven of death, they shall make shipwreck of it and their souls. Or God bloweth upon the fruits of their labours, and blasteth the increase of their wealth; according to the words of St. z Jam. 5.2. James, Your riches are corrupt, your garments are motheaten, your gold and silver are cankered, and the rust of them shall be as a witness against you, and eat your flesh as it were fire. And as they got their goods, so they shall lose them; * Eras. Chil. Salis onus unde venerat illuc abit, saith the Latin Proverb, the burden of salt is returned thither from whence it was first taken. The occasion whereof was a ship laden with salt by a wrack torn in pieces, let the salt fall into the sea from whence it came: so for the most part goods gotten by the spoil, are lost likewise by the spoil. For we see daily that they which spoil others are spoiled themselves, and that which is gotten by extortion, is extorted again out of the hand of the extortioners. a Suet. in Vesp. Vespasian his covetous officers that by rapine and exaction filled themselves like sponges, after they were full were squiezed by the Emperor: and as the Prophet b Mic. 1.7. Micah observeth, that which was gathered by the hire of a whore, returneth to the wages of an harlot. Or if their goods and honours stick by them, and they have wrought themselves into so great favour with the Prince, that they have no fear at all of being called to an account, much less of being discomposed and turned out of their offices, honours, wealth and all, yet they can take no comfort in their estate, no joy in that they enjoy. For what doth music delight him who hath an aposteme in his ear? or gold, silver, or precious stones him who hath a pearl in his eye? or dainty dishes him whose taste is distempered with sickness? This is the worldlings case, he hath goods laid up for him many years; but they are not goods to him, because they do him no good; he is no whit the better for them, but the worse; no whit the richer in mind, but the more wretched and poorer: Magnas inter opes inops. He may take his fill of pleasures, but they are no pleasures to him, because he hath no sense of them: all dainties are provided for him, but they are not dainties to him, because he cannot taste them; and the reason is, he is heart sick with cares and griefs, and affrighted with terrors of conscience. Yea, but it will be objected, that no such thing appears: for none seem so merry and frolic as some of these albae galinae filii, the world's darlings. I answer with Saint c 2 Cor. 5.12. Paul, That they laugh in the face, but not in the heart: and with Solomon, d Eccl. 7.6. That all their mirth is but like the crackling of thorns under a pot, soon turned into ashes and mourning. Their merriment is like to that of those who have eaten the herb Sardonia in Sardinia, who are said to e Solin. c. 12. Sardonia herba comesta rictu ora diducit, ut morientes ridentium facie intereant. dye laughing: or like that of Hannibal, which the Historian calleth amentis risum, the laughing of a man distracted, which is suddenly accompanied with tears. Lastly, add we to all these disadvantages, the price we are to pay for Satan's commodities in the prison of hell, whereof one f Mat. 5.26. Thou shalt not go thence till thou hast paid the utmost farthing. farthing shall not be abated: and I doubt not but as the Prophet Daniel spoke of King Nebuchadnezzars' dream, g Dan. 4 19 This dream be to the King's enemies; so ye will all say, the gain that is gotten by evil means and ungodly practices be unto God's enemies; let them truck with Satan who have no part in God: but let all that desire to thrive both in their outward and inward estate, and to be h Mat. 6.19. rich in God, follow the advice of our Saviour, Lay not up for yourselves treasures, especially treasures of wickedness, upon earth, where the canker of covetousness corrupteth, and the moth of envy fretteth, and restless cares, and watchful fears like thiefs in the night break through the walls of your body, and enter into the closet of your heart, and steal away all your joy and contentment; but lay up for yourselves treasures in heaven, where neither the moth nor canker corrupt, and where thiefs do not break through nor steal. For where your treasure is, there will your heart be. Our treasure (O Lord) is in heaven, even in thee, let our heart be there continually with thee. Cui, etc. THE GRAPES OF GOMORRAH. THE XLII. SERMON. ROM. 6.21. What fruit bade ye in those things, etc. Right Honourable, etc. SOlinus a Cap. 35. Praecipua ficus Aegyptia poma non ramis tantum gestitans, sed & caudice septies anno fert fructum, etc. writeth of the Egyptian figtree, that it beareth fruit not only on the branches, but also on the main stock & trunk; so fruitful is this parcel of Scripture, on which my meditations have pitched and rested themselves these three Lords days: it beareth fruit, and that in great variety, not only upon the branches, but upon the main stock▪ which yields us this fruitful observation, That the sense and taste of the bitterness of sins past, and remorse of conscience for them, are most forcible motives and means to restrain the desires, and wean the affections of God's children from them. This fruit we gathered heretofore, and since plucked to us the first branch of the Text, which affordeth this most wholesome observation. That sin is altogether unfruitful. As no meditation is more serious, than upon the vanity of the world; no contemplation more pleasant to a regenerate Christian, than of the unpleasantness of impure delights: so no observation is more fruitful, than of the unfruitfulness of sin. Who cannot copiously declaim against sin, against which it is a sin not to declaim? Who cannot easily recount all the evils which sin hath brought into the world, which are summarily all that are in the world? insomuch that all sciences, arts, and professions have a blow at sin. The Metaphysicke Philosopher demonstrateth, that sin is non ens, naught: and therefore to be set at naught. The Naturalist showeth that it destroyeth nature: and therefore aught to be exterminated out of nature. The Moralists muster all the forces of virtue against it, as being the chiefest enemy of man's chief good, which they define to be actio virtutis in vitâ perfectâ, the continual practice of virtue in a happy life. The Physicians observe, that the greater part of the diseases of the body arise from sins, which are the diseases of the soul: Plures gulâ, quàm gladio, more come to their end by gluttony, drunkenness, and incontinency, than by the halter or the sword. The Grammarians condemn sin as incongruous; the Logicians as illogicall, that is, unreasonable; and all other arts and sciences as irregular: but Divinity alone knocketh it down and battereth it to pieces with the hammer of the Word. There is more weight of argument in this one Verse of the Apostle, than in all the Orators declamations, and Poets satyrs, and the Philosopher's invectives against vice that ever were published to the world. What fruit had ye in those things whereof ye are now ashamed? for the end of those things is death. As the same metal running upon diverse moulds is cast into diverse forms; so the words of this Text admit of diverse divisions, according to several moulds and frames of art. It shall suffice to give you your choice of three. 1. The Rhetorical, which breaketh them into 1. A poignant interrogation, What fruit had ye? 2. A forcible reason, For the end of those things is death. 2. The Logical, which observeth in them 1. The persons, Ye. 2. The object, Those things. 3. The attributes: which are three, 1. Loss, What fruit had ye? 2. Confusion, Whereof ye are now ashamed. 3. Peril, For the end of those things is death. 3. The Theological, which considereth sin in a threefold relation, 1. To the time past; and so it is unfruitful: What fruit. 2. To the time present; and so it is shameful: Whereof, etc. 3. To the time to come; and so it is dreadful or deadly: For the end of those things is death. First of sin, considered in a relation to the time past. What fruit had ye? Xerxes (as Herodotus reporteth) bore a strange affection to the Plane tree, which he hung about with chains, and decked with jewels of greatest price. A fond and foolish affection, as being to a tree, and such a tree as is good for nothing but to shade us out of the Sun. This folly of so great a Monarch very well resembleth the humour of all those, who are not guided by the Spirit of God into the ways of truth and life, but are led by the spirit of error, or the error of their own spirit, to ungodly and sinful courses, the very beaten paths to hell and death. The tree they are in love with, adorn, and spend so much cost upon, is the forbidden tree of sin, altogether as unfruitful as that of Xerxes; it hath neither fair blossoms, nor sweet fruit on it, only it is well grown, and hath large arms and broad boughs, and casteth a good shade, or to speak more properly, a shadow of good. For the shade itself of this tree is like the shade of the Cyprus tree, gravis umbra, a noisome or pestilent shade, making the ground barren, and killing the best plants of virtues, by depriving them of the Sunshine of God's grace. Yet, as diverse Nations in the days of b Nat. hist. l. 12. Tributum & pro umbrâ pendunt. Pliny paid tribute to the Romans for the shade of these trees; so do these men pay for the seeming pleasure and delight of sin, being indeed but a shadow of vanity to the Devil, the greatest tribute that can be paid, the tribute of their souls. To reprove this folly to be bewailed with bloody tears, I have heretofore produced diverse passages of holy Scripture: the point of doctrine I beat upon, and laboured especially to fasten in your hearts, was the unprofitableness and the unfruitfulness of sin: which was proved 1. By the three names of sin imposed by the Holy Ghost, folly, vanity, and a lie. The reason whereof was, because all sin maketh a show of, and (as it were) promiseth to the sinner either pleasure, or profit, or honour, or some good; whereas indeed it bringeth not any thing to him but shame, nor him to any thing but death. 2. By diverse lively comparisons and resemblances in holy Scripture of sinful labours and travels, as the running in a ring or circle, whereby he that moveth and tireth himself, getteth no ground; impii ambulant in circuitu: the weaving of the Spider's web, which maketh no garment: the sowing of wind, whereof nothing can be reaped but the whirlwind, storms, and tempests of conscience. 3. By the judgements of God falling upon them, who seem to drive the most gainful trade with Satan. For either they themselves are taken away in the midst of their prosperity, and as soon as they have gotten the wealth of the world, are constrained to leave a world of wealth; c Luk. 12.20. O fool, this night they shall take away thy soul. Stulte, hac nocte eripient tibi animam tuam: or God bloweth upon their ill gotten goods, and they are suddenly consumed, or pass the same way that they came; as the fogs that are raised by the Sun, when they come to their height, are dispelled by his beams: Or they prove like the horse of Sejanus, or the gold of Tolous, or the vessels and treasures of the Temple at Jerusalem, which became the bane and ruin of all that laid hands on them: Or if they long enjoy their wealth, yet they joy not in it at all. For howsoever none lay claim to their unrighteous Mammon, yet they can never persuade themselves that it is their own; and between care of keeping, and fear of losing, and expectation of punishment for ill getting them, by tyranny, exaction, oppression, forged cavillation, fraud, simony, or sacrilege, no place is left for any joy or comfort in possessing, or well using them. 4. By putting the seeming profits and advantages of sin in one scale, and the losses and disadvantages by it in the other: which being done, the scale of damages and losses will bear down to the ground, nay to hell. In all bargains we are to consider not so much what the commodity is we trade or traffic for, as what the price is: for though the merchandise we bargain for be of great value, yet if we must over-buy it, giving for it an unreasonable rate, the bargain cannot be good. By which rule, if we examine our traffic, we shall find, that if we hold on our trade with Satan, our merchandise will no way countervail our charge, our gains in the beginning will be no way answerable to our losses in the end: for we shall lose the inheritance of a Kingdom in heaven, and our own souls. unfruitfulness, shamefulness, and deadliness are three proper adjuncts, and (as the Logicians usually speak) passions of sin. For all sin is mortal, that is, deserving death; and nothing is mortal in that sense but sin: all sin is shameful, and nothing shameful but sin: all sin is unfruitful, and nothing absolutely is unfruitful but sin. The Serpents feed upon, and consume that poisonous matter, which otherwise would infect the earth, water, and air. Physicians make treacle and antidotes of poison: the ashes of a Viper, the oil of a Scorpion, the wings of the Cantharideses, are sovereign remedies against the poison of those Serpents: yea, the very dung of the earth serveth for very good use, and fatteneth the ground; only sin, as it is deprived of the good of being a nature, so it depriveth nature of all good. If any things come near to sin in this, they are the grapes of Gomorrah, and apples of Sodom, which have no taste at all in them, but as soon as they are touched fall to dust; and the dust is of that nature, that it serves not as dung to fatten the earth, but rather as unsavoury salt, which maketh it barren. All the endeavours & operations of nature, when they are not set out of their course by sin, forcibly tend to some good, and obtain it also. For if they produce not, and leave behind them some work, the worth whereof may recompense the labour about it; yet the very contention and exercise of the faculty breedeth a dexterity and facility of doing the like: it perfecteth the skill, strengtheneth the faculty, accommodateth the organ, and thereby maketh the whole body more serviceable to the soul, and the soul better disposed to virtuous acts and habits. The Archer, who often misseth the mark set before his eyes, yet in some sort hitteth the mark he aimed at in his mind, which was the exercise of his arm, and learning to shoot. As the sons of the husbandman in the fable, who being told by their father lying on his deathbed, that he left much gold buried under the ground in his Vineyard, fell on delving and digging all about the Vines; and though they found no gold, yet by stirring the mould about the roots of the trees, gained a great vintage that year: even so it falleth out in the labours and travels of our calling; though by them we reap not always that profit we expect, yet thereby we may manure (if I may so speak) the ground of our hearts, and gain great store of those fruits, which the branches that are graffed into the true Vine Christ Jesus, bear. But in sinful labours and travels it fareth otherwise; they are not as moderate exercises which strengthen, but as violent fits which weaken nature. Sin in the understanding darkeneth the thoughts, in the will depraveth the desires, in the sensitive appetite disordereth the affections, in the outward sense corrupteth the organs, and in the whole body breedeth loathsome and painful diseases. Sin is not only unfruitful, (to speak in the language of the Schools) formaliter, but also effectiuè; not only unfruitful in itself, as the d Mat. 21.19. figtree in the Gospel cursed by our Saviour, but also in its effects, as that other tree which was to be plucked up, ne terram redderet infructuo same, that it might not make the ground e Luke 13.7. barren. For sin maketh the spirit barren of the fruit of good motions, the understanding barren of the fruit of good meditations, the will barren of the fruit of good resolutions, the sensitive appetite barren of the fruit of good affections, the whole man barren of the fruit of good works: nay, the earth and trees also barren of their fruit and increase. For the sin of man God cursed the earth, and it f Gen. 3.18. brought forth thorns and thistles; and the heaven and sky also, and it became as g Deut. 28.23. iron over men's heads: the experience whereof brought the Heathen to acknowledge this truth, h Senec. in Oedip. Sperare poteras sceleribus tantis Dare regnum salubre, Fecimus coelum nocens. Our sins have tainted the influence of the stars, dried up the clouds, infected the air, blasted the fruits of the earth. And Claudian in his investive against Eutropius, — Quae connubia prolem Aut frugem laturus ager? quid fertile terris, Aut plenum stirili possit sub consule nasci? Is it possible any thing should thrive or flourish under the shade of such a Consul? Saint i Advers. Demet. Quereris quod minus nunc tibi uberes, fontes, & aurae salubres, & frequens pluvia, & fertilis terra obsequium, praebeant, quod non ita utilitatibus & voluptatibus tuis elementa deserviant: Tu enim Deo servis, per quem tibi cuncta deserviunt? Tu famularis illi, cujus nutu tibi unviersa famulantur? Cyprian also attributeth the great dearth in his time to the want of charity; and the sterility of fruits in the earth, to the sterility of fruits of righteousness: Thou complainest that the springs are not so full, the air so healthy, the showers so frequent, the earth so fruitful, as in former time: thou thinkest much that the elements are not so obsequious to thee as they have been, that they serve not thy profit and pleasure: Why? art thou so obsequious to God? Dost thou serve him, by whose appointment all these things serve thee? As it was the manner of the Persians, when a noble person committed a fault, to beat his clothes in stead of him; so it pleaseth our most indulgent Father, when the noblest of his creatures, men his children offend, often for them to punish the beasts of the field, and fruits of the earth, which feed and cloth them. As he threatneth, k Deut. 28.38, 39, 40. Thou shalt carry out much seed into the field, and shalt gather but little: for the Locusts shall consume it. Thou shalt plant vineyards, and dress them, but shalt neither drink of the wine, nor gather the grapes: for the worm shall eat them. Thou shalt have olive trees throughout all thy coasts, but thou shalt not anoint thyself with the oil: for thine olive shall cast his fruit. Hereunto if we add the infinite armies of plagues and judgements mustered in this chapter against God's enemies, we cannot but subscribe to the Prophet's conclusion, Non est pax impio, there is no l Esay 48.22. & 57.21. peace to the wicked, saith my God: there is no fruit of sin; for it is the vine of m Deut. 32.32, 33. Sodom, and of the fields of Gomorrah: the grapes thereof are the grapes of gall, their clusters are bitter. Their wine is the poison of Dragons, and the cruel venom of Asps. Would ye know all the miseries that sin hath brought into the world? reckon then all that are, or ever were in the world. For they are all concomitants, effects, or punishments of sin. Sin cast the Angels from Heaven into Hell, thrust man out of Paradise, drowned the old world, burnt Sodom and Gomorrah with fire and brimstone, ruinated the greatest Monarchies, destroyed the ancientest Cities, and hath rooted up the most flourishing Churches; and shall we look for better fruit of it? But this interrogatory of the Apostle, What fruit had ye? seemeth to me rather to aim at the particular endamagement and detriments of sin, which every soul that committeth it sustaineth within itself, whereof many have been already recounted, yet the greater part is behind, among whom this is not the least, that it blindeth the eyes of the mind, and infatuateth the sinner. Whereupon Saint Austin's observation is, If a thief or felon should presently upon his fact lose the sight of his eyes, every body would say, that it was the judgement of God upon him. Oculum cordis amisit, & ei pepercisse putatur Deus: behold God hath taken away the sight of his soul's eyes, and dost thou think that he spareth him, or letteth him go n Cic. de Arusp. respon. Oculorum caecitas ad mentem translata est. unpunished? What greater loss to a noble mind than of liberty, which is forfeited by sin? Sin enthralleth our soul to our body, and our body and soul to the Devil. If captivity of the body be so grievous a calamity, what may we judge of the captivity of the soul? If we so disdain to be slaves to men, how much more should we to be vassals to beastly lusts? To speak nothing of peace of conscience, which crying sins disturb; and divine motions, which worldly cares choke; and heavenly comforts, which earthly pleasures deprive us of; and sanctifying graces, which impure thoughts and sinful desires diminish: to leave the consideration of shame and death for matter of ensuing discourses; by that which hath been already delivered, all that are not besotted by sin, and blindfolded by Satan, may see great reason for this question of the Apostle, What fruit had ye? A question which the proudest and most scornful sinners, who have them in derision that make conscience of unlawful gain, shall propound unto themselves one day, and check their own folly therewith, as we read in the book of o Wisd. 5.8. Wisdom: What hath pride availed us? or what profit hath the pomp of riches brought us? Then shall they change their minds, when they cannot their estates, and sigh for grief of heart, and say within themselves, looking up to Heaven, and seeing the felicity of the righteous crowned with eternal glory: Ibid. Ver. 4, 5, 6, 7. This is he whom we sometimes had in derision, and in a parable of reproach. We fools thought his life madness, and his end without honour. But now how is he accounted among the children of God? and what a portion hath he among the Saints? Therefore we have erred from the way of truth: and the light of righteousness hath not shined upon us. We have wearied ourselves in the ways of wickedness, and have gone through many dangerous paths: and the way of the Lord we have not known. Howbeit, two sorts of men in the opinion of the world seem to make great gain of sin; the covetous and the ambitious: the former is indebted to his extortion, oppression, and usury for his wealth; the other to his glozing, dissembling, undermining, perfidious and treacherous dealing for his honour, and advancement in the Court of Princes. The spirit of the former hath been conjured down heretofore, by proving that whosoever gathereth wealth or money by unjust and indirect means, putteth it into a broken bag, and that his money shall perish with him, unless he break off his sin by repentance, and make friends of unrighteous Mammon. I come to the Politicians, who correct, or rather pervert that sentence of Saint Paul, Godliness is great gain, thus; a show of godliness is great gain: of whom I would demand what show of reason they have for this their politic aphorism? If they believe there is a God that judgeth the earth, they cannot but think that he will take most grievous vengeance on such as go about to root out the fear of God out of men's hearts, and make Religion a mask, and God himself an Image, the sacred Story a fable, Hell a bugbear, and the joys of Heaven pleasant fantasies. If men hold them in greatest detestation who falter and double with them, shall not God much more hate the hypocrite, who doubleth with his Maker, maketh show of honouring and serving him, when he indeed neither honoureth nor serveth him at all: Simulata sanctitas est duplex iniquitas, counterfeit sanctity is double iniquity, and accordingly it shall receive double punishment. When our Saviour threateneth the most heinous transgressors, that they shall have their p Mat. 24.51. portion with hypocrites, he implieth that the condition of none in Hell is less tolerable than of the hypocrite. The q Psal. 14.1. fool hath said in his heart there is no God, and even in that he shown himself the more fool, in that he said it in his heart, supposing that none should hear it there: whereas God heareth the word in the heart, before it be uttered in the tongue; and what though other know it not, sith he whom he wrongeth, who is best able to revenge it, knoweth it? But to wound the Politician with his own sword: If a show and appearance of Religion is not only profitable, but necessary in politic respects, shall not Religion itself be much more? Can there be a like virtue or power in the shadow or image, as in the body itself? If the grapes painted by Zeuxis, alured the Birds to peck at them, would not the Birds sooner have flown at them, had they been true grapes? All the wit of these sublimated spirits, wherewith they entangle the honest simplicity of others, cannot wind them out of these dilemmaes: If it be a bad thing to be good, why do they seem so? If it be a bad thing to seem bad, why are they bad? For if it be a good thing to seem good, it cannot but be much better to be so: If it be a bad thing to seem bad, it cannot but be worse to be so. Videre ergo quod es, vel esto quod videris, seem therefore what thou art, or be what thou seemest: especially considering, that as r Cyr. poed. l. 2. Astyages in Xenophon wisely adviseth, the best means to seem learned, is to be learned; to seem wise, is to be wise; to seem religious, is to be religious. He that is not so, cannot long seem so; and he that is so, cannot but seem so. Fraud and guile cannot go long but it will be espied. No Stage-player can so act another's part, but that he may be discerned to be a player: dissembling will not always be dissembled; and when it is once detected, it disableth the dissembler from ever after using his cozening trade. 2. It is not to be omitted, that fraud, guile, and deceit bear no fruits of themselves, but gather them from the honesty and simplicity of others, whom they circumvent. If all were such as themselves, lying upon the catch, they would make little advantage of their cheating trade; neither could there be any true friendship or society among men: and is that the best policy that overthroweth all policy and civil conversation? 3. Lastly, faithfulness and honesty are like natural beauty and strength of body, which preserve themselves; but all fraudulent and deceitful dealing, and cunning fetches, like complexion, where nature is much decayed, must be daily laid on: or like physic potions continually taken, and yet will not long help. All devices, plots, and fabrics in the mind for advancing our estate, which are not built upon the foundation of faithfulness and integrity, continually need repairing, and upon a strong assault are easily cast down, and fall upon the builders themselves. It will not be amiss to consider the ends of some of these men. Of two that were most famous in this politic craft, Achitophel and Hannibal, the one hanged, the other poisoned himself. Theramenes, who in the civil dissensions at Athens dealt under hand on all sides, in the end was discovered, and all parts joining against him, made a spectacle of misery and scorn. A singular Artificer in this kind, who put tricks upon all men, was sent for by Lewis the French King, saying, that he had need of such an head, and when he came to him, upon detection of diverse of his cunning pranks, he was condemned by him to be beheaded. I should much wrong Alexander the sixth, and Borgia his son, not to put them in this Catalogue: for it was the common voice of all men (as s Bodin. de rep. sup. cit. Bodine writeth) that the father never spoke what he meant, the son never did what he spoke: both held it for a Maxim, Fidem omnibus dandam, servandam nemini. According to which rule, when Borgia the son by fairest promises and deepest protestations of amity, and burying all former injuries, had drawn in the Captains of the opposite faction, as soon as he had them in his power, contrary to all promises and oaths, put them all to death: whereof the Pope his father having notice, could not conceal his joy, but broke out into that execrable exclamation, O factum bene, Well done, thou art a son after mine own heart. But he escaped not the heavy judgement of God: for shortly after having caused a poisonous cup to be tempered for some of the Cardinals, whose deaths he had vowed, through a mistake he drank off the same cup himself, and so ended his wretched life. I seal up this whole discourse with the words of the blessed Apostle; sith all dishonest, false, and unjust courses of thriving are not only disgraceful and shameful, but also (all things considered) disadvantageous: Finally, t Phil. 4.8. brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any virtue, if there be any praise, think on these things, and the God of peace shall be with you. To whom, etc. THE HUE OF A SINNER. THE XLIII. SERMON. ROM. 6.21. Whereof ye are now ashamed. Right Honourable, etc. I Have long dwelled upon this text of Scripture, because I find it richly stored with spiritual armour, and all necessary provision for our Christian warfare against sin and Satan. Here we may furnish ourselves with those weapons against our ghostly enemies, that will pierce the strongest proof of impudence, and draw blood even from a seared conscience. There is none so hardy and insensible, whom the loss of invaluable treasures will not touch to the quick: present shame and future infamy wound at the heart, but eternal death kills outright. In comparison of these all the weapons which Philosophy forgeth upon the anvil of reason, are but like arrows with blunt heads, or blades with a soft edge, Irrita tela cadunt. Cic. de Off. c. lib. 3. The Stoics devised many witty arguments to prove that profit and honesty could not be severed, and that dishonesty was always joined with disadvantage: but they were never able to maintain them against infinite examples and instances every where occurring of sundry sorts of men enriched by spoiling, relieved by oppressing, absolved by calumniating, advanced by depressing, raised by undermining others: in a word, building their fortunes upon the ruins of other men's estates and their own fidelity and honesty. Howbeit it is true that in their moral considerations they glanced at those very Topickes from whence the Apostle draweth his arguments, the unprofitableness of dishonest courses, and the ill ends of wicked persons. For the more to scare and deter their hearers from byways to honour and wealth, they set before their eyes the penalty of humane laws, loss of goods and life, with shame and infamy, the peril whereof they incurred, if they swerved any whit in their actions from the fair and strait path of virtue, and moral honesty: and the consideration of these things might be some restraint of outward acts, and open crimes; but no way of such wickedness as is brought forth in secret, or rather not brought forth at all, but only conceived in the heart. Mutinous or murmuring thoughts, unchaste lusts of the heart, ambitious desires, execrable projects and purposes, treasonable plots, and the like, stood in no awe of man's justice, or fear of ignominy and shame: the light reproveth those things only that are brought to it, justice must proceed secundum allegata & probata; they are but few offences that come within the Magistrates walk, & all that come are not taken: of those that are taken hold of, the greater part either break away by force, or escape by favour. If Anacharsis were alive, he would spy b 1 Plut. Apopth. Leges dixit aranearum telis similes. cobweb laws in every Court of justice, in which the lesser flies are strangled, but the greater easily break through them. And be the laws of any Commonwealth or Kingdom never so exact, yet Seneca his observation will be true, Angusta est justitia ad legem justum esse; it is but narrow and scanty justice which extendeth no further than man's law. A man may be ill enough, and yet keep out of the danger of the laws of men, which are many ways imperfect and defective: but the law of God is no way subject to this imputation; it is perfect, and, as the Prophet David speaketh, c Psal. 119.96 exceeding broad: it reacheth to all the actions, words, and imaginations of all the sons of Adam; not a by syllable can pass, not a thought stray, not a desire swerve from the right way, but it falleth within the danger, and is liable to the penalties annexed to it, which are most certain and most grievous: 1 Externall, in the world. 2 Internal, in the conscience. 3 Eternal, in hell. The arguments that are hence drawn to deter men from sin and wickedness, are of a stronger metal, and have another manner of edge than reason can set upon them: d Heb. 4 12. For the word of God is quick and powerful, & sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. The Hyperbolical commendation which the e Cic. de orat. l. 1. Fremant licet omnes, dicam quod sentio, bibliothecas omnes Philosophorum unus mihi videtur duodecim tabularum libellus, si quis legum fontes; & capita viderit, & autoritatis pondere, & utilitatis ubertate superare. Orator giveth of the Roman laws, published in twelve Tables, of right belongeth to this member of the Apostles exhortation: it hath more weight of reason, and forcible arguments of persuasion to holiness of life, and detestation of vice in it, than all the discourses of moral Philosophers extant in the world. Hence we learn, that their losses who trade with Satan are inestimable and irrecoverable: that wicked and ungodly courses and means to gain & thrive by, not only deprive us of the comfortable fruition of all earthly, but also of the possession of all heavenly blessings: that even small offences when they come to light are sufficient to cover the sinner with shame and confusion: that all the filthiness that lieth in the skirts of the soul, shall be discovered in the face of the sun, before men & Angels: that not only outward acts, but inward motions and intentions; not only loud & crying sins, but also still and quiet, that lie asleep as it were in the lap of our conscience; not only heinous crimes, and transgressions of an high nature, but also those seeming good actions that have any secret filthiness or stain in them, if it be not washed away with the tears of our repentance, and blood of our Redeemer, shall be brought into judgement against us, and we for them condemned to death both of body and soul in hell. No tragical vociferation, nor the howling and shricking of damned ghosts can sufficiently express the horror and torments of that endless death, which is the end of sin. What sin hath proved for the time past, ye have heard; we are at this present to consider what it is for the present: it hath been unfruitful, what fruit had ye? it is shameful, whereof ye are now ashamed. Shame is defined by f L. 2. Rhet. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristotle, Agriefe and trouble of mind, arising from such evils as seem to tend to our infamy and disgrace: somewhat more fully it may be described, A check of conscience condemning us for some intention, speech, or action, whereby we have defiled our conscience before God, or stained our credits before men. This affection is in all men, even in those that are shameless and impudent; who are not so called because they are without this irksome passion, but because they show no sign thereof in their countenance, nor effects in their lives. As impossible it is that in the conscience of a sinner g Rom. 2.15. thoughts should not arise accusing him, as that there should be a fire kindled and no sparks fly up. To pollute the conscience with foul sin, and not to be ashamed, is all one as to prick the tenderest part of the body, and to feel no pain. h Suet. in Tib. Tiberius, who let lose the raines to all licentiousness, yet when he gave himself to his impure pleasures, caused all the pictures to be removed out of the room: and Alexander Phereus' that cruel tyrant, when he beheld a bloody Tragedy in the Theatre, and therein the ugly and monstrous image of his barbarous cruelty drawn to the life, was so confounded therewith, that he could no longer dissemble his terror of mind, nor expect the end of that dismal Scene. Now how deep an impression shame and infamy make in the soul, we may perceive by those who preferred death before it. i Xen. l. 7. Cyr. Paed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Panthea solemnly wished that she might be buried alive, rather than constrained to stain her blood and good name, by keeping company with any, how great soever he were, contrary to her vow to her dearest Abradatus. And k Ovid. Epist. Phillis Demophoonti. Phillis having lost her honour, voweth to make amends for it by her voluntary death. Stat necis electu tenerum pensare pudorem. Which Lucretia also practised, flying out of the world to shun the shame thereof, and spilling her blood which the tyrant had a little before stained: and Europa thought one death too light a revenge for wronged chastity; Levis una mors est Virginum culpae. If shame and infamy were not the sharpest corrasives to a guilty conscience, the Prophet David would not so oft use these and the like imprecations against the enemies of God: Let them be confounded and perish that are l Psal. 71.11. & 83.17. against my soul: and, let them be counfounded and vexed evermore, let them be put to shame and perish, let mine adversaries be clothed with shame, and let them cover themselves with their own confusion as with a cloak. Yea but if shame and confusion are the very gall and wormwood of God's vengeance against the wicked, most bitter to the taste of the soul; what construction are we to make of those words of the Prophet, m Ezek. 36.32 O ye house of Israel, be ashamed and confounded for your own ways? doth the Prophet here give them counsel to pull down God's vengeance upon themselves? Nothing less. To clear this point therefore we must distinguish of shame; which is taken 1 Sometimes for a virtuous habit and disposition of the mind, consisting in a mediocrity between two extremes; impudence in the defect, reproved in the Jews by the Prophet n Jer. 8.12. Jeremy (were they ashamed when they committed abominations? nay they were not ashamed, neither could they blush:) and bashfulness, or rather cowardice, in the excess, reproved by our Saviour in white livered professors; o Luk. 9.26. Whosoever shall be ashamed of me and of my words, of him shall the son of man be ashamed when he shall come in his own glory, and in his fathers, and of the holy Angels. 2 Sometimes for a perturbation of the mind, or irksome passion, when our hearts smite us for some grievous sin, wherewith we are confounded within ourselves; and with holy p Job 42.6. Wherefore I abhor myself, and repent in dust and ashes. Job, even abhor ourselves for the time. 3 Sometimes it is taken for infamy and public disgrace, when a man is made q Zeph. 3.19. a spectacle of shame and derision to others. According to the first signification, men are said to be modest or shamefaced; according to the second, ashamed and confounded in themselves; according to the third, shamed, or put to shame, or branded with a note of infamy and shame. Shame in the first acception is the curb of sin, in the second the sense and smart of sin, in the third the scourge of sin: shame in the first sense is in us by nature, and groweth more and more by custom, and is improved by the grace of humility: in the second it is brought to us by sin; for as smoke sutteth, so sin blacketh, soileth, and shameth the soul: in the third sense men are brought to it by justice, according to the words of the r Psal. 40.14. Psalmist, Let them be brought to shame. When the Apostle saith, that s Eph. 5.12. it is a shame to name those things that are done by impure persons in secret, he taketh shame in the first sense, and his meaning is, the things they do in secret are so foul, so unnatural, so abominable, that a modest or shamefaced man cannot endure to hear of them, much less to rip them up and relate them, with all their odious circumstances. But when Ezra prayeth in these words, t Ezra 9.6. O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our heads, and our trespasses are grown up to the heavens; he taketh shame in the second sense. Lastly, when the Prophets threaten sinners with shame, or by imprecations wish it unto them, they take shame in the third acception: u Hab. 2.10.11 Thou hast consulted shame to thine own house, by cutting off many people, and hast sinned against thy soul: for the stone shall cry out of the wall, and the beam out of the timber shall answer it; that is, thou hast taken a course, and advisedly studied how to bring ruin, shame, and disgrace upon thyself. * Nah. 3.5. Behold, I come upon thee, saith the Lord of hosts, and I will discover thy skirts upon thy face, and I will show the nations thy nakedness, and the kingdoms thy shame: that is, I will expose thee unto ignominy and disgrace, as the Prophet there expoundeth himself; x Verse 6. I will cast abominable filth upon thee, and make thee vile, and set thee at a gazing stock. In this place the Apostle evidently taketh the word in the second sense: What fruit had ye in those things whereof ye are now ashamed? that is, for which you now condemn yourselves, and seem filthy and abominable in your own eyes. This shame, though it come always from evil, yet good may come of it, if we seriously consider what brought this shame and confusion upon us, and turn our anger upon it which set us at odds with ourselves: and to this end the Prophet Ezekiel endevoureth to stir up this perturbation, or troublous passion in the Jews; y Ezek. 36.32. O ye house of Israel, be ashamed and confounded for your ways; that is, consider your own follies, give glory to God, and take shame to yourselves; abhor yourselves for those sins, for which ye have made God to abhor you. Shame in this sense may be a means to keep us from shame in the third signification, and everlasting confusion: for though shame be always a sign of evil past or present, yet it is not always an evil sign, but oftentimes a sign of grace. I cannot hold altogether with him in the Poet, who seeing a young man dye his cheeks with the tincture of virtue, said, z Terent. Erubuit, salva res est: he hath blushed, all is well; yet with a little alteration the speech may pass, Erubuit, salutis spes est; he hath blushed, therefore there is hope all may be well. For so it cometh to pass in our inward conflicts with sin, as in the skirmishes with outward enemies in the field; though the battle go sore against us, and we lose both ground and men, yet till the colours and ensigns be taken by the enemy, the fight holdeth out, and there may be hope of better success: but when the colours and ensigns are lost, we give the battle for gone. Now the colours of virtue displayed by nature in the countenance, appear in the blushes of shame and modesty: while these are to be seen, though we give ground to Satan, and lose many other gifts and graces, yet there may be some hope of victory; but when Satan hath taken our colours, and custom of sinning hath taken away all sense of sin, and blush of shame, our case groweth desperate, and without new aids and supply of graces from heaven, it is impossible to keep our standing, much less recover our losses. As nothing is more to be grieved for than for this, that we cannot grieve for sin; so ought we to be ashamed of nothing more than of this, that we are not ashamed of all finfull and shameful actions. Shame is the strongest bar which nature hath set before our unruly lusts and desires, and if it be removed, nothing can keep them within compass. Ye are ashamed. The godly and wicked are both ashamed, sin affecteth them both with the like malady, but they both apply not the like remedy: the godly seek to pluck out the sting, that is, sin in the conscience, which causeth all their anguish and pain; but the ungodly and wicked liver endeavoureth only to dead the flesh, and thereby assuage the pain for the present, leaving the sting of death in their soul, sin festering in their conscience. The one abstaineth from sin, that he may avoid the shame of it; the other accustometh himself to it, that he may be less sensible of it: he hardeneth his brow, and maketh it in the end of that metal, that it will not yield, or change hue. He is like to him, that going into the water, and finding it extreme cold by lightly touching it with the soles of his feet, casteth himself suddenly into the river, and plungeth himself over head and ears, that he may be less sensible of the frigidity of that element: so this hardy sinner finding himself confounded at lesser sins, throweth himself headlong into greater, that he may be the sooner past all shame. Ye. To whom doth Saint Paul address his speech? to those whose loathsome sores were upon them, or to those who had washed them in the laver of regeneration, and now were clean and sound? Surely to the latter, as appeareth by the words ensuing: But now ye have your fruit in holiness. Notwithstanding these (though free from the guilt of sin, yet) are not freed from the shame of it: Whereof (saith he) ye are now ashamed. For as in the finest cloth and stuff, after the spot is taken out, there remaineth some stain: and as in the flesh of a man hurt, after the wound is cured, there remains some scar; so though the spot of our sins be washed out, and the wounds of our conscience cured, yet there remains somewhat like a scar or stain, defacing the image of God in us, which when the soul beholdeth, she is ashamed of herself. All other evils which sin bringeth, are in some sort curable: the fire of God's wrath kindled against us may be quenched by the tears of our repentance: the anguish of conscience may be assuaged by the balm of Gilead: the breach of charity may be made up by satisfaction to the party whom we have wronged, and unfeigned reconciliation: only the shame of sin, and the stain of our reputation and credit, can never be got out: Haec macula nec sanguine eluitur, our winding sheet which covereth our bodies, covereth not our shame; neither is our infamy buried in our grave with us. 1. Now ashamed. Now after the commission of sin, or now after your conversion unto God. It is with all of us, as it was with our first Parent in Paradise; we first taste the forbidden fruit of sin, Gen. 3.10. and then see our nakedness, and are ashamed. We are now ashamed of those sins whereof we were not ashamed when we committed them. What? Doth sin then clear the sight of the mind, and enlighten it with knowledge, because we see more in sin after we have committed it? Nay, rather sin darkneth the understanding, and putteth out the eyes of the mind. Surely Adam got no knowledge by eating the forbidden fruit, but lost by it, as all we his posterity find by our palpable ignorance in those things which most concern us. Why then was the tree of the fruit whereof he tasted, called the tree of knowledge of good and evil? Because thereby Adam came to experience and feeling of the good he lost, and the evil he brought upon himself and his posterity: as the horse may be said to know the lash or spur, and a child the rod, when they feel the smart and pain of them. If this be true, that sin rather infatuateth a sinner, than any way instructeth him, or increaseth his knowledge; how cometh it then to pass, that sin present should not work much more shame and confusion upon us, than when it is past? that we should not discover the deformity and loathsomeness of pleasures as they are coming to us, but as they are going from us? Whence is that Latin Proverb, Voluptates intuere abeuntes, non venientes? Why? do they come unto us naked, and put off their masks when they take their leave of us? Nay, rather our eyes are shut when they come to us, and they are open when they go from us: or, to speak more plainly, when they come towards us, and our desires run to meet them, we contemplate only that which is amiable and lovely in them, we take no notice of the turpitude and deformity in them: not but that we might see it also if we would, but that we are not willing to look that way, lest the sight of that which is filthy and nasty in them, should mar our mirth, and interrupt our pleasure. The ignorance of an incontinent man is not like the blindness of Regulus, which was forced; but of Oedipus, who pulled out his own eyes. Aristotle in this point saw daylight as it were at a chink, when propounding this question, Utrum scientia sit in incontinente? whether an incontinent man hath knowledge of what he doth? resolveth it thus: An a Arist Eth. lib. 7. c. 5. incontinent man hath a general knowledge, and a confused notion, that incontinency is many ways hurtful and prejudicial to him; but not a particular knowledge, that the action or pleasure wherewith he is then taken is of that nature. Why may not the particular be deduced out of the general? It may, but he will not deduce it; he is not at leisure to enter so fare into the point, his heart is possessed with the present pleasure, which his sense thirsteth after, and all his thoughts and affections are set upon it; so that for the present he cannot, or will not withdraw his mind from the delightful object before him, to look behind him, & consider the danger he incurreth: like beasts that are drawn by the sweet smell of the Panther, but never take notice of his ugly head, before he turn upon them and devour them: But after the intemperate person hath taken his fill of sinful pleasure, he is at leisure to bethink himself what he hath done. Reason in the natural man, and the Spirit of God in the regenerate Christian, bloweth the coal of knowledge within him, which lay hid under the ashes; and by the light thereof he seethe what manner of guests he hath entertained, and how they have soiled & slubbered his inward rooms, & made them most filthy and loathsome. The b Plin. nat. hist. l. 10. c. 4. Aquilae cum Cervis praelia sunt, multum pulve rem volutatu collectum, insidens cornibus ex● utit in oculos pennis ora verberans, donec praecipitet in rupes, etc. Eagle, before he setteth upon the Hart, rolleth himself in the sand, and then flieth at the Stag's head, and by fluttering his wings so dustieth his eyes that he can see nothing, and then striketh him with his talons where he listeth. Beloved, ye have heard of the unclean spirit in the Gospel, which led the possessed man into c Mat. 12.43. dry places: the sand and dust, with which this Eagle filleth his wings, are earthly desires and sensual pleasures, wherewith after he hath put out the eyes of the carnal man, he dealeth with him as he listeth. Mercury could not kill Argus till he had cast him into a sleep, and with an enchanted rod closed his hundred eyes. The Devil so tempereth the poisoned cup, which he offereth to the voluptuous person, that he feeleth nothing in the going down of it but sweetness: but after he hath swallowed down his draught, he feeleth a fire kindled within his bowels, and unless he take suddenly a great quantity of heavenly balsamum, it proveth the bane of his soul. 2 Now ye are ashamed. After your conversion & renovation, now God hath anointed your eyes with the d Apoc. 3.18. eyesalve of the Spirit, and ye discover the works of darkness, and clearly see the filthiness of your former unregenerate estate, ye are now ashamed. For now ye have some sense of the wrath of God, ye have some remorse of conscience, ye perceive what ye have lost, ye see the mark of infamy burnt into your name and credit by the hot iron that hath scared your consciences. To proceed from farther explication to a seasonable use and application. The Apothecaries draw an oil out of the Scorpion which overcommeth the poison of that Serpent, and applied to the part that is stung, giveth present ease. Let us imitate them, and of that which issueth from sin, make a sovereign antidote against it. Let us lay open and naked before the eyes of our mind the loathsome filthiness and ugly deformity thereof, that being agashed and confounded thereat, we may turn away from it with greatest detestation. Let us apprehend thoroughly, as heretofore the unfruitfulness, so now the odiousness, loathsomeness, turpitude, and shame of sin. A lewd conceit is an unconceivable pollution, a profane or impure speech an unspeakable wrong to God, a sudden joy a lasting grief, a tickling of the sense for a moment a perpetual torment, with a scar in the conscience, and stain in our good name, never to be fetched out. The advice which e Epist. 11. Aliquis vir bonus nobis eligendus est, & semper ante oculos habendus, ut sic tanquam illo spectante vivamus, etc. Seneca giveth to Lucilius, very sage and good: Wheresover thou art, and whatsoever thou art about, suppose that Cato or Socrates is with thee, or some such other reverend or grave personage, before whom thou wouldst be ashamed to do any thing that were unseemly. Beloved Christians, we need not feign to ourselves, or make in our thoughts an imaginary presence of any mortal man, were he never so venerable, grave, or austere: for we are always in the presence of our Judge. f Hesiod. op. & dies l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wheresoever we are, whatsoever we go about, we have a thousand witnesses thereof within us, and the blessed Angels without us; and, which we are to take special notice of, malignant spirits our ghostly enemies, observers and noters thereof. They who tender their credit and estimation, saith the g Arist. l. 2. Rhetor. Oracle of reason, if they embark themselves into any dangerous or questionable action, most of all shun and avoid the company of Poets, Stage-players, Libelers, Registers, Notaries, Promoters, and the like: because if any thing should be done amiss, these kind of men were like to blab it out, act it upon the stage, or make a byword of it to their utter disgrace. Such we have always about us, when we are about any wickedness, I mean the accusers of the brethren, fiends of Hell, who keep a register of all our secret and open sins, wherewith they will often upbraid us in our life, grievously burden us with them at our death, and which is worst of all, rip them up all at the day of judgement, and insult upon us for them. No women among the Romans might under a great penalty prostitute their bodies for gain, except they first made open profession thereof before the Aediles: and the reason of this law was, because they thought the very shame of making open profession of such lewdness, would deter and keep back all of that sex from such infamous courses of life. Likewise I read in the ancient Greek stories of the Milesian women, that upon some discontent, diverse of them laid violent hands upon themselves, and could not be restrained from this desperate practice, till a law was made, that all they that in such sort made away themselves, should be carried naked with a halter about their necks, before the rest of their sex: after which law none were sound to attempt the like villainy. Those with whom neither love of life, nor fear of death could prevail, shame yet manacled, and kept perforce from that unnatural and execrable crime of felony de se, or selfe-homicide. Dear Christians, were Adam and Eve so ashamed to see the nakedness of their bodies, and the Milesian women to behold the naked carcases of their sex? how then shall we be confounded with shame, when our souls and consciences shall be laid open & naked to the eyes of the whole world? that all may see all our deformities, sores, marks, botches, blanes, gashes, scars, spots, and abominable pollutions and uncleannesses? When a godly father amplifying upon that Text of the Apostle, We must all appear before the judgement seat of Christ, pricked the veins of his auditory in this manner: How many things are there which we know by ourselves, but would not for all the world, that two or three should know as much beside? how then shall we look? how shall we be covered with shame and confusion, when all these things shall be laid out before the eyes of all men? At these words observing diverse of his hearers to blush, and hide their faces, he thus grows upon them, Nunquid? nunc erubescitit? What? and do ye now blush? are ye now ashamed at the hearing of these things? what will ye be when ye see them? how will ye blush and hang down your heads, when the books of your consciences shall be opened, and men and Angels shall see and read what is written in them? Men and brethren, what shall we do to avoid the terror and horror, the shame and confusion of that day? Let us now be ashamed of our sins, that we may not then be: for as Dolour est medicina doloris, So Pudor est medicina pudoris. O let us not cast more blots upon the book of our conscience, but rather fetch out those which are there with the aqua fortis of our tears: let us open our wounds and sores full of corruption to our heavenly Chirurgeon, by confession of our sins, that he may heal them: let us make uncessant prayers to our Saviour, h Psal. 32.1. to cover all our imperfections with the robes of his righteousness; so shall we be truly blessed. For blessed are they whose unrighteousness is forgiven, and whose sins are covered from the sight of the world, that they shame them not; from the sight of their consciences, that they confound them not; from the eyes of God, that they condemn them not. God the Father make us all so blessed, for the merits of his Son, through the powerful operation of the Spirit; to whom, three persons, and one God, be ascribed, etc. Amen. THE WAGES OF SIN. THE XLIV. SERMON. ROM. 6.21. For the end of those things is death. Right Honourable, etc. TO every thing there is a season, a Eccles. 3.1, 2, 3, 4. and a time to every purpose under heaven. A time to be borne, and a time to dye: a time to plant, and a time to pluck up that which is planted. A time to kill, and a time to heal: a time to break down, and a time to build up. A time to weep, and a time to laugh: a time to mourn, and a time to dance, etc. In which distribution of time, according to the several affairs of our life, all actions and accidents, all intents and events, all counsels and acts, all words and works, all motions and cessations, businesses and recreations, beginnings and end, inchoations and perfections: yea, affections also, as joy and grief, love and hatred, have some part and portion of time laid out for them; sinne only is exempted, that is never in season. As the Apostle spoke to Simon b Acts 8.21. Magus, Non est tibi pars, neque sors: it hath neither part nor lot in this partition; and yet it intrudeth upon us, and usurpeth upon either the whole or the greatest part of our demised time. We hear of a time to build, and a time to pull down: a time to spare, and a time to spend; but not in like manner a time to do good, and a time to do ill: a time to live godly, and a time to sin: a time well to employ, and a time to misspend: neither God nor Nature hath bequeathed any legacy of time to sin. Sin should have no existence at all, and therefore no time: no estate, and therefore neither term. Sin is none of God's creatures, nor the issue of nature: therefore hath no just claim or title to time, the best of Nature's temporal goods; much less to happy eternity, which is the purchase of the Son of God, to the price whereof Nature cannot come near. Moreover, sin mis-spendeth, spoileth, maketh havoc of our time, abridgeth it, and often cutteth it off: and therefore deserveth, that not a moment of time should be given to it. Will you have yet more reasons? ye have them in the Text, drawn from all the differences of time: sin hath been unfruitful, is shameful, and will prove pernicious and deadly; therefore no portion or part of time is to be allowed to it, against which all times give in evidence. The time past brings in against it all sorts of damages and losses sustained by it: (What fruit had ye?) The present time layeth open the shame & filthiness of sin: (Whereof ye are now ashamed.) The future produceth the great and grievous penalties, which the sinner by the breach of the eternal Law incurreth, (The end of those things is death.) A wise man holdeth intelligence with the time passed by memory, with the present by prudent circumspection, with the time to come by providence: by recalling that which was, & forecasting what will be, he ordereth that which is; and therefore he cannot but be sufficiently advertised of those heinous and grievous imputations laid upon sin by the Spirit of God in my Text. It is altogether unfruitful and unprofitable, good for nothing: What fruit had ye? It is shameful and infamous, Whereof ye are now ashamed. Nay, it is pestilent and pernicious: For the end of those things is death. If this forcible interrogatory of the Apostle, so full of spirit of persuasion, work not in us newness of life, and a detestation of our former sinful courses, we are not only insensible of our profit, prodigal of our credit and reputation, but also altogether careless of our life. Nihili est, saith the c Plaut. in Pers. Certè nihili est qui nihil amat: quid ei homini opus est vitâ? Poet, qui nihil amat, he is of no account, who makes account of nothing: Non spirat, qui non aspirat, he breathes not, who gaspeth not after something. What then is that ye desire? How bestow ye your affections? What object hath the command of your thoughts, and sovereignty over your wills and desires? Is it gain, wealth, and affluence of all things? fly then sin: for it is altogether unfruitful and unprofitable. Is it glory, honour, and reputation? eschew then vice: for it bringeth shame and infamy upon you and your posterity. Is it long life? nay, with Melchizedek to have no end of your days? abandon all wicked courses: for they have an end, and that end is death, and that death hath no end. That sin is unfruitful, not only formaliter, but also effectiuè, not only negatively, by bringing forth no fruit, but also positively, by bringing forth evil & corrupt fruit, by making the soul of man barren of the fruits of righteousness, yea, and the earth also and trees barren of the fruit which they would otherwise have brought forth to our great joy and comfort; hath been the subject of our former discourses, spent especially in the proof of these particulars: That sin eclipseth the light of our understanding, disordereth the desires of the will, weakeneth the faculties of the soul, distempereth the organs of our body, disturbeth the peace of our conscience, choketh the motions of the spirit in us, killeth the fruits of grace, inthralleth the soul to the body, and the body and soul to Satan; lastly, depriveth us of the comfortable fruition of all temporal, and the fruition and possessions of all eternal blessings. All which laid together will make a weighty argument, bearing down, and forcing our assent to this conclusion, That sin is sterile and barren: and consequently, that every sinner is an unthrift, and in the end will prove bankrupt, how gainful a trade soever he seem to drive with Satan: for as Christ cursed the figtree in the Gospel, so God curseth all trees that bear the forbidden fruit of sin; and therefore the Apostle truly termeth the works of darkness unfruitful, saying, d Eph. 5.11. Have no fellowship with the unfruitful works of darkness, but reprove them rather. The godly man whose delight is in the law of the Lord, is likened e Psal. 1.3, 4. to a tree planted by the rivers of waters, which bringeth forth fruit in due season: but the wicked to chaff which the wind scattereth abroad. For although they may sometimes build palaces upon the ruins of the Church, and fill their houses with the treasures of wickedness, and their coffers with the Mammon of unrighteousness, yet in the end they will appear to be no gainers, no nor saviours neither by their traffic with the Devil. For if they gain wealth, they lose grace; if they gain glass, they lose pearl; if they gain earth, they lose heaven; if they gain an estate for term of years among sinners, they lose an eternal inheritance with the Saints in light; if they gain a small portion of the world, they f Mar. 8.36. lose their whole soul: and what advantageth it a man to gain the whole world, and to lose his own soul? Alas, what gained g Josh. 7.25. Achan by his Babylonish garment, and wedge of gold? nothing but a heap of stones wherewith he was battered in pieces. What gained Gehezi h 2 Kin. 5.27. by his great bribe? a leprosy, that cleaved to him and his posterity after him. What gained i Judg. 8.27. Zeba and Zalmunna by taking the houses of God in their own possession? a fearful and most shameful end. What gained k 1 Kin. 22.31. 2 Kin. 9.33. Ahab and Jezabel by Naboths' vineyard? the vine of Sodom, and the grapes of Gomorrah; it cost them their lives and their kingdoms. What gained l Dan. 5.28. Balthasar by the plate of the Temple? the division of his crown between the Medes and Persians. What gained m Act. 5.5, 10. Ananias and Sapphira by their fraudulent keeping back part of the price for which they sold their possessions? a sudden and most fearful death. What gained n Mat. 27.5. Judas by his thirty pieces of silver, which he received to betray innocent blood? a halter to hang himself. As Daniel said to Nabuchadnezzar, o Dan. 4.19. this dream be to the King's enemies; so I will be bold to say, such gain as is made by commerce with Satan be to God's enemies. Godliness hath the promises of this life, and the life to come, ungodliness of neither, but contrariwise threats of judgements in both; which sometimes fall upon the estate of those that are rich, and not in God; sometimes upon their bodies, but always upon their souls: either God suddenly bloweth them away from their great estates, or he bloweth upon their estates and the fruits of their labours, and they subscribe probatum est to the Latin proverbs: Malè part a malè dilabuntur; and De malè quaesitis non gaudet tertius haeres: ill gotten goods prosper not. The officers whom p Suet. in Vesp. Vespasian employed like sponges to suck in the blood of the subjects, he after they were full squiezed them till they were dry. And how often do we see the great spoilers of others spoilt themselves? and the secret underminers of other men's fortunes undermined themselves? the cruelest exacters upon their tenants exacted upon by their superior Lords? In the second place I treated of the second attribute or consequent of sin, shame; and by evidence of Scripture, and testimony of every one's conscience proved that sin shameth us three manner of ways: 1 Within ourselves, making us seem most vile, filthy, loathsome and odious to ourselves. 2 In the world, staining our credit, and branding us with a note of infamy. 3 At the tribunal of Christ, before God, Angels and men, when our consciences, which now like a scroll of parchment lie folded together, shall be opened and spread abroad, that all men may read what is written there. If the consideration of the unfruitfulness and shame of sin affect us not much, nor make any sensible alteration in our lives and conversations, behold yet stronger physic which will work with us if we be not dead already: The end of those things is death. Here are three bitter pills that are to be taken by all them that surfeit in sinful pleasures and worldly vanities, whether they be lusts of the flesh, or lusts of the eye, or appertain to the pride of life. 1 These things will have an end, The end. 2 The end of these things is fearful, Death. 3 This death is the second death, and hath no end. I see, saith David, q Psal. 119.96 that all things come to an end: but thy commandments are exceeding broad, yea so broad, that all ways and courses besides the path of God's laws, come to a speedy end, and very short period. What the Historian observed concerning the race of men, Vita hominum brevit, principum brevior, pontificum brevissima; that the life of man is shorter than of other creatures, of Princes than of other men, of Popes than of Princes; may be applied thus to our present purpose: The lives of men are but short, their actions and endeavours of a shorter date, but indirect and sinful courses of the shortest duration of all. All the fruit that comes of them, like the figtree cursed by our Saviour, withers suddenly. Crassus' enjoyed not long the fruit of his covetousness, but was slain in war, and had melted gold poured into his mouth by the Parthians: Julius Caesar enjoyed not long the fruit of his ambition, but was stabbed with twenty five wounds in the Senate: Heliogabalus enjoyed not long the fruit of his pleasure, but was slain and thrown into a jakes: Dionysius enjoyed not long the fruit of his sacrilege and tyranny, but was constrained to change his sceptre for a ferular, and teach Scholars for a small stipend, to keep him from starving. If the prosperity of the wicked be an eyesore unto us, as it was sometimes unto David, r Psal. 73.17, 18, 19 Let us enter into the sanctuary of God, and we shall see the end of these men; namely, that God doth set them in slippery places, and casteth them down to destruction. How are they brought into desolation as in a moment? they are utterly consumed with terrors. Achan spent not his wedge of gold, nor ware out his Babylonish garment, but was soon discovered, and stripped of all he had, and came to a fearful end. It was not long after Ahab and Jezabel purchased a vineyard at the dear rate of the blood of the owner, but they watered it with their own blood. Belshazzar had scarce concocted the wine in his stomach, which he carowsed in the bowls of the Sanctuary, before he saw a hand writing his doom on the wall, and soon after felt the arm of Cyrus executing it upon him. Achitophel his policy took not long, for within a short space after he had animated the son against the father, his counsel was rejected, and he hanged himself. The price of innocent blood was not long in Judas his hands before with the same hands he fitted his own halter. Titus' exhibited to the people stately pageants, pomps, carosels, and triumphant festivities for an hundred days; Asuerus kept royal feasts for half a year together: of both after the prefixed term was expired, nothing remained but infinite spoil of God's creatures, and an excessive bill of charge. He that thriveth most by sinful courses, and gurmandizeth all sorts of pleasures, and keepeth continual holy-days a great part of his life; yet before he goeth out of the light of this world, seethe an end of all his worldly happiness, and there remains nothing unto him but a sad remembrance, distempers in his body, wounds in his conscience, and a fearful account to be given to his Lord and Master for thus lavishing out his goods, and wasting his substance in riotous living. Pleasures like blossoms soon fall, the garlands of honour are withered in a few years, the treasures of wickedness soon rust, all lewd and sensual, all base and covetous, all proud and ambitious, all false and deceitful ways have a short period, and a downfall into a lake that burneth with fire and brimstone. s In ep. ad Rom. Servitutis culpae triplex est incommoditas, primo quia cum damno multo, secundo quia cum fructu nullo, tertiò quia cum fine malo. Gorrhan summeth up all briefly thus: There is a threefold inconvenience of sinful courses; because they who pursue them reap no fruit from them, sustain much loss by them, come to an evil end through them: for the End. The end is taken 1 Either physically, 2 Or morally. Either for the final cause, or for the final effect. Death is not the final cause of sin, but the final effect: for no man sinneth for death, but dieth for sin. Others distinguish of ends, which are, 1 Intermediate, as wealth, honour, or pleasure. 2 Ultimate, as happiness. Death, say they, is not the intermediate end, but profit or delight; but it is always the ultimate end of sin unrepented of. A third sort make a difference between the end, 1 Peccantis, of the sinner, that is, the end which the sinner intendeth. 2 Peccati, of sin, that is, the end to which sin tendeth: this distinction seemeth to me coincident with the first. Death, say they, is not the end of the sinner, but of the sin; not the end which the sinner propoundeth to himself, but the end which his sin bringeth him unto. Withal they acutely observe, that the Apostle saith not, the end of those men is death, but the end Of those things. By those things he understandeth the state of the unregenerate, or those sins which were rife among the Romans, and are reckoned up, chap. 1. which may be reduced to three heads: 1 Impiety against God. 2 Iniquity against their neighbours. 3 Impurity against their own body and soul, yea and against nature also. 1 Impiety; with this he brandeth them (vers. 21.) 2 Iniquity; with this he chargeth them (vers. 29.) 3 Impurity; with this he shameth them (vers. 24, 27.) Of those things the end is Death. The second death, say some; for he that hath no part in the first resurrection, hath his portion in the second death. A double death, saith Saint Ambrose, à morte enim ad mortem transitur, for a sinner from one death passeth to another. Others more fully thus: The end of those things is death, 1 Of your estate, by ruin of your fortunes. 2 Of your good name, by tainting your reputation. 3 Of your body, by separation from the soul. 4 Of your soul, by separation from God. The most natural interpretation, and most agreeable to this place, is, That by continuing in a sinful course all our life, we incur the sentence, penalty and torment of eternal death: for that death is meant here which is opposed to eternal life, Verse. 23. which can be no other than eternal. Yea, but is sin in general so strong a poison, that the least quantity of it bringeth death, and that eternal? are all sins mortal, that is, in their own nature deserving eternal death? It seemeth so, for he speaketh indefinitely, and without any limitation; and as before he employed all sin to be unfruitful and shameful, so also now to be deadly. What fruit had ye in those things, that is, in any of those things whereof ye are now ashamed? Now it is certain that the regenerate are ashamed of all sins, therefore in like manner it followeth that the end of all sins is death. For the Apostle here compareth the state of sin and state of grace in general; and as he exhorteth to all good works, so he endevoureth to beat down all sin, as unfruitful, shameful, and deadly. See what will ensue hereupon; first, that there are no venial sins; secondly, no pardons for them in purgatory; thirdly, no fee for pardons. If all sins are mortal, and, which all Papists will they nill they must confess, no man is free from all sin; for, t Jam. 3. ●. in many things we offend all, saith Saint James; and, u 1 Joh. 1.10. if we say that we have no sin we deceive ourselves, saith Saint John: what will become of their Romish doctrines concerning the possibility of fulfilling the law, the merit of congruity or condignity, and works of supererogation? Si nulla peccata venialia nulla venalia, if no sins are venial, than no sale to be made of sins, no utterance of pardons, no use of the Church treasury, no gold to be got by the Monks new found Alchemy. Ye will say, this is but a flourish, let us therefore come to the sharp: Mitte hebetes gladios, pugnetur acutis. The speech of Cornelius Celsus the Physician is much commended by Bodine; Nec aegrotorum morbi, nec languentium vulnera dicendi luminibus curantur; Soft words cure no wounds: we may say more truly, soft words give no wounds, and therefore are not for this service of truth against error and heresy up in arms against her. * Hom. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hector truly told Paris, that his golden harp, and purfled hair, and beautiful painting, would stand him in no stead in the x Sen. ep. 51. In primo deficit pulvere, ille unctus et nitidus. field: it is not the wrought scabbard, but the strong blade; nor the bright colour, but the sharp edge of it, that helpeth in danger, and hurteth the enemy. In which regard I hold it fittest to handle school points scholastically, in terms rather significant than elegant, and labour more for force of argument than ornaments of speech. First then, after their plain method, I will explicate the state of the question; next, meet with the adversaries objections; and last of all, produce arguments for the truth, and make them good against all contrary cavils, and frivolous exceptions. Sins may be termed venial or mortal two manner of ways: 1 Either comparatè, in comparison of others: 2 Or simplicitèr, simply, and in themselves: and that three manner of ways: Either 1 Ex naturâsuâ, of their own nature. 2 Ex gratiâ, by favour or indulgence. 3 Ex eventu, in the issue or event. We deny not but that sins may be termed venial comparatè, that is, more venial than others; and if not deserving favour and pardon, yet less deserving punishment than others. Secondly, venial ex eventu or in the issue we acknowledge all the sins of the Elect to be; and some sins of the Reprobate also; or venial ex gratiâ, that is, by God's favour and clemency: all the question is, whether any sin of the Elect or Reprobate be venial ex suâ naturâ, that is, such as in its own nature deserveth not the punishment of death, but either no punishment at all, or at least temporary only. The reformed Churches generally resolve, that all sins in their own nature are mortal; the y Bellar. de amiss. great. & stat. pec. c. 9 Qui dixerit, fatue, reus erit gehennae ignis: ex his tale conficitur argumentum, manifestum convitium facit reum gehennae ignis, non item subita iracundia, etc. Romanists will have very many to be venial. Their allegations are chief these: the first out of Matthew 5.22. Whosoever is angry with his brother without a cause, shall be in danger of the judgement: and whosoever shall say to his brother Racha, shall be in danger of the Council: but whosoever shall say, thou Fool, shall be in danger of hell fire. Here, say they, we may see that there are two punishments less than hell fire, and that he only is in danger of it, who breaketh out into that outrage, to rail at his brothet, and call him fool; not he who is unadvisedly angry. Whereupon they infer, that the last of the three sins mentioned by our Saviour, is mortal, not the two former. Their second allegation is out of z Mat. 7.5. Moat out of thy brother's eye. Matth. 7. and a Luk. 6.41. Luk. 6. and 1 Cor. 3. and such other texts of Scriptures, in which some sins are compared to very light things, as to b 1 Cor. 3.12. Hay and stubble. hay, to stubble, to a moat, to a * Mat. 5.26. The uttermost farthing. farthing. Surely, say they, they cannot be grievous and weighty sins, which are compared to such light or vile things of no value. Their third allegation is out of Saint James, c Jam. 1.15. Sin when it is finished bringeth forth death: Mark, say they, not every sin, nor sin in every degree, but when it is come to its perfection bringeth forth death; whereby he insinuateth, that no sins are mortal but those which are consummate, brought into act, and committed with full consent of the will. The fourth is out of d Mat. 12.36. Matth. 12. I say unto you, ye shall give an account for every idle word at the day of judgement. He saith not, we shall be condemned for every idle word, but only that we shall be called to answer for it, as we shall be for all sins. Sol. 1 To the first allegation we answer, That no doctrine of faith may be grounded upon a mere parable, as the Schools rightly determine; Theologia parabolica non est argumentativa. Now that which our Saviour here speaketh of three several punishments, is spoken by allusion to the proceed in the Civil Courts in Judaea; and all that can be gathered from thence is but this, That as there are differences of sins, so there shall be differences of punishments hereafter. Secondly, hell fire is no more properly taken for the torment of the damned, than the other two, the danger of the Council, and of Judgement, which all confess to be taken figuratively and analogically. Thirdly, Maldonate the Jesuit ingenuously confesseth, that by Council and Judgement the eternal death of the soul is understood; yet with this difference, that a less degree of torment in hell is understood by the word Judgement than Council; and a less by Council than by gehenna ignis, that is, the fire in the valley of Hinnom. Sol. 2 To the second allegation we answer, First, that though some sins in comparison of others may be said light, and to have the like proportion to more grievous sins, as a moat in the eye hath to a beam, a farthing to a pound; yet that no sin committed against God may be simply termed light, but like the talon of lead mentioned Zech. 1.5. Whereupon Saint e Super Ezek. l. 2. Omne peccatum grave est. Gregory inferreth, Every sin is heavy and ponderous: and Saint f Jer. Epitaph. Paulae. Ita levia peccata deflebat, ut gravissimotum scelerum diceres ream. Et ep. 14. Nescio an possemus leve aliquod peccatum dicere, quod in Dei contemptum admittitur. Jerome writeth of Paula, That she so bewailed light sins (that is, such as are commonly so esteemed) that a man would have thought her guilty of grievous crimes: and he elsewhere yields a good reason for it; Because, saith he, I know not how we may say any thing is light, whereby the divine Majesty is slighted. Secondly, admitting that some sins are to be accounted no bigger than moats, yet as a moat it it be not taken out of the eye hindereth the sight, so the least sin hindereth grace, and if it be not repent of, or pardoned for Christ's sake, is sufficient to damn the soul of the sinner. Thirdly, neither Christ by the farthing in the fifth of Matthew understandeth sin, nor the Apostle by hay and stubble lesser or venial sins; but Christ by farthing understandeth the last payment of debt, Saint Paul light and vain doctrines, which are to be tried by the fire of the Spirit. For in that place the Apostle by fire cannot mean the fire of Purgatory, because gold and silver are tried, that is, precious doctrines or good works, by the fire Saint Paul there speaketh of: whereas Purgatory fire is for men's persons, to cleanse and purge them from their lesser sins, as the Papists teach. Sol. 3 To the third allegation we answer, That the Apostle is so fare from denying in that place that all sins are mortal, that on the contrary he there showeth how all sins become mortal, and in the end bring the sinner to eternal death. What lesser sin than lust, or a desire in the mind? yet this (as Saint James affirmeth) hath strength enough to conceive sin, and sin when it is finished to bring forth death. Sol. 4 To the fourth allegation we answer, That the same phrase is used concerning all kinds of sins: yea, those that are greatest and most grievous; as we read in Athanasius Creed, All men shall rise again with their own bodies, and give an account of their own works: and if their account be not the better, that dreadful sentence shall pass against them, Go ye cursed into everlasting fire. Let us lay all these particulars together, and the total arising out of them will be this, That though there be a great difference of sins, whereof some are lighter, compared to a fescu, or moat; others heavier, compared to a beam: some smaller, likened to gnats; others greater, to g Mat. 23.24. camels; some easier to account for, resembled to mites or farthings; others with more difficulty, as talents: and in like manner, although there are diverse degrees of punishments in hell fire, as there were diverse degrees of civil punishments among the Jews; yet that we are accountable for the least sins, and that the weakest desire and suddenest motion to evil is concupiscence, which if it be not killed in us by grace, will conceive sin, and that sin when it is consummate will bring forth death. We need no more fightings the truth hath already gotten the victory by the weapons of her sworn enemies, and Goliath is already slain with his own sword; yet that ye may know how strong the doctrine of our Church is, I will bring forth, and muster some of her trained band. First, we have two uncontrollable testimonies out of the book of Deuteronomy, h Deut. 27.26. & 30.19. Cursed is he that confirmeth not all the words of this Law to do them: and, Behold, I have set before you this day life and good, death and evil, blessing and cursing. The former is cited by Saint Paul, to prove that all that hoped to be justified by the Law were under the curse: for it is written, saith he, i Gal. 3.10. Cursed is every man that confirmeth not all things that are written in the Law to do them. Now there is no commandment which is not written in the book of the Law, to which whosoever k Deut. 4.2. addeth, is accursed. To these plain and evident passages of Scripture may be adjoined three like unto them, The l Ezek. 18.4. Rom. 6.23. 1 Cor. 15.56. soul that sinneth shall dye. The wages of sin is death: and, The sting of death is sin. These pregnant testimonies the Cardinal endeavoureth to elude with these and the like glosses; The soul that sinneth, that is, mortally, shall dye: and the wages of sin, that is, of mortal sin, is death: and the sting of death is sin, that is, deadly sin. With as good colour of reason in all Texts of Scriptures wherein we are deterred from sin, he might interpose this his gloss, and say, eschew evil, that is, all deadly evil: fly sin, that is, mortal sin: and consequently deny that venial sins are any where forbidden. But as when we read in the common or civil law these and the like titles, the punishment of felony, murder, treason, fimony, sacrilege, we understand the law of all crimes of the same kind; so in like manner when the Apostle saith indefinitely, the wages of sin is death, we are to understand him of every sin: for, Non est distinguendum ubi lex non distinguit, we must not distinguish where the law distinguisheth not. For he that so doth, addeth to the law, or taketh from it, and thereby incurreth the curse pronounced by the lawgiver. And though other Texts of Scriptures might brook the like restriction, yet not those above alleged. For what is the meaning of this phrase, Death is the wages of sin; but that sin deserveth death? which is all one as to say, that sin is mortal. Now add hereunto Bellarmine's gloss, The wages of sin, that is, mortal sin, is death: and, the soul that sinneth, that is, that sinneth mortally, shall dye; and the propositions will prove mere tautologies, as if the Prophet had said, The soul that sinneth a sin unto death shall dye; and the Apostle, sin that deserveth death, deserveth death. What is it to deprave the meaning of the Holy Ghost, if this be not? especially considering, that the Prophet Ezekiel in the self same chapter, ver. 31. declareth his meaning to be of sin in general, without any restriction or limitation: Cast away from you all your transgressions, and make you a new heart, so iniquity shall not be your destruction. Here ye see no means to avoid death, but by casting away all transgressions: for sith the Law requireth m Jam. 2.10. Whosoever shall keep the whole Law, & yet offendeth in one point, is guilty of all. entire obedience, he that violateth any one commandment, is liable to the punishment of the breach of the whole Law. To smother this clear light of truth, it is strange to see what smoky distinctions the adversaries have devised of peccatum simpliciter and secundùm quid, and peccatum contra Legem and praeter Legem, sins against the Law and besides the Law: Venial sins, say they, are beside the Law, not against the Law. Are not they besides themselves that so distinguish? For let them answer punctually, Doth the Law of God forbidden those they call venial sins, or not? If not, then are they no sins, or the Law is not perfect, in that it meeteth not with all enormities and transgressions: If the Law forbiddeth them, then are they against the Law. For sin, saith Saint John, is the n 1 John 3 4. transgression of the Law. If then venial escapes are sins, they must needs be violations of the Law, and so not only praeter, beside, but contra Legem, against it. The Law (as Christ expoundeth it) Matthew the fifth, forbiddeth a rash word, a wanton look, nay unadvised passion; and what lesser sins can be thought than sins of thought? therefore, saith o Moral. p. 1. l. 4. Azorius the Jesuit, we must say that venial sin is against the Law, as Cajetan, Durand, and Vega taught: we must say so, unless we will reject the definition of sin given by Saint Austin, and generally received by the Schools (dictum, factum, vel concupitum contra Legem aeternam, that sin is a thought, word, or deed against the eternal Law) unless we will contradict the ancient Fathers, by name, Saint p Greg. l. 8. in Job. In praesenti mortem carnis patior, & tamen adhuc de futuro judicio graviorem morte destructionis tuae sententiam pertimesco, quantâlibet enim justiciâ polleant, nequaquam sibi ad innocentiam vel electi sufficiunt, si in judicio districtè judicentur. Gregory: In the morning if thou seek me, thou shalt not find me. Now I sleep in dust, that is, in this present I suffer the death of the flesh, and yet in the future judgement I fear the sentence of damnation, more grievous than death: for the Elect themselves, how righteous soever they are, will not be found innocent, if God deal with them according to strict justice: And Saint q Ep. 14. Omne quod loquimur, aut de latâ, aut de anguttâ viâ est. si cum paucis subtilem quandam semitam invenimus ad vitam tendimus; si multorum comitamur viam, secundum Domini sententiam imus ad mortem. Jerome, Whatsoever we do, whatsoever we speak, either belongs to the broad way or to the narrow; if with a few we find out a narrow path, we tend toward life: if we keep company with many in the great road, we go to death. And in his second r Lib. 2. cont. Pel. c. 4. Quis nostrûm potest huic vitio non subjacere? cum etiam pro otioso verbo reddituri simus rationem in judicio, si ita, & sermonis injuria, atque interdum jocus judicio, coucilioque, & gehennae ignibus delegantur, quid merebitur turpium rerum appetitio? book against the Pelagians, where rehearsing the words of our Saviour, He that is unadvisedly angry with his brother, shall be in danger of judgement, thus reflecteth upon himself and his brethren: Which of us can be free from this vice? If unadvised anger, and a contumelious word, and sometimes a jest, bringeth a man in danger of judgement, council, and hell fire, what do impure desires, and other more grievous sins deserve? And Saint s Chrys. come. in Mat. 5. Mirantur multi hominem qui fratrem levem aut fatuum appellaverit, sempiternae morti condemnari, cum tertio quoque verbo alti alus id dicere soleamus. Chrysostome, who thus quavereth upon the same note: Many are startled when they hear that he shall be condemned to eternal death, who calleth his brother giddy-braine or fool; sith nothing is so common among us, we hardly speak three words in disputing with any man, but we break out into such course language. Yea, but some will say, What? is the nodding at a Sermon, the stealing a farthing, the breaking of a jest such an heinous matter, that it deserveth everlasting torments of body and soul in Hell? I answer with Saint t Aug. l. 2. cont. Donat. Non afferamus stateras dolosas, ubi appendamus quod volumus, & quomodo volumus pro arbitrio nostro, di centes hoc grave est, hoc leve, sed afferamus stateram divinam de Scripturis sanctis, tanquam de thesauris Domini, & in illâ quid sit grave appendamus. Austin, in the estimation of sins we ought not to bring out deceitful weights of our own, but out of the Scriptures, golden weights sealed by God, and in them see what is light, and what is weighty. In these scales we shall find the least sin to be heavy enough to weigh down to the ground, yea, to Hell: for every offence committed against an infinite Majesty, deserveth an infinite punishment: every transgression of the eternal Law, excludeth a man from eternal happiness, and deserveth eternal death: Whosoever shall break one of the least commandments, saith our u Mat. 5.19. Saviour, and teach men so, shall be least in the Kingdom of heaven. Here Bellarmine wisheth us to mark, that Christ saith not simply, he that breaketh one of the least commandments, but he that breaketh it and teacheth others to do so. We mark it well, and that clause may serve to brand him and his fellow Priests and Jesuits: for who teach men to break the least commandments, if not they, whose doctrine is, that venial sins are not against the Law, nor simply and properly to be called sins, but rather naevuli, aspergines, and pulvisculi, that is, dusting, or sperting, or small spots, warts, or blisters. Ye all perceive how much this Text of Scripture maketh for us in our doctrine against Papists; but I fear it maketh as much against us in our lives. Do we so live, as if we were persuaded that the least sins, inasmuch as they are committed against an infinite Majesty, and are breaches of his eternal Law, are exceeding great, nay infinite? Can we drink iniquity as the beast doth water, if we thought it were deadly poison? Do we make great account of small sins? nay do we not rather make small account of the greatest? Who ever espied an Adder thrusting his sting at him, and started not back? Nature's insensible of pain, and ignorant of that danger, do no less. For if any venomous thing be applied to any part of our body, the blood, as if it took notice of its deadly enemy, flieth back, & turneth it streams another way: and shall not our conscience, which hath knowledge and sense of the venom of sin, be much more fearful of it? It is no amplification of the malignant nature of sin, to compare it to a poison: it is rather a diminution. For no poison could ever yet be made so strong, that the least imaginary quantity thereof was deadly; the least thought of sin, yea the sin of thought is so. Poisons be they never so pernicious and deadly, are pernicious and hurtful to that part only which of itself is mortal, I mean our bodies; but sin killeth that part that naturally cannot dye: it slayeth our immortal spirits. There are many forcible arguments to deter us even from small sins, and to excite us to watch over them: as, 1. Quia difficiliùs caventur, because it is a thing more difficult to avoid them than the greater. Many are choked with small bones of fishes, but few with greater; because they are usually felt in the mouth before they go down the throat. Solinus writeth of a kind of * Polihist. c. 8. Brevissima apud Amyclas vipera est, ac propterea dum despectui est, faciliùs nocet. viper of a small quantity, that doth much more hurt than the greater, because the most part of men sleighten it. 2. Quia difficiliùs curantur, because the wound that is given by them is with more difficulty cured: as a prick made with a bodkin, or a stiletto, if it be deep, is more dangerous than a wound given with a greater weapon; because the flesh presently closeth up, and the blood issuing not forth, runneth inwardly with greater abundance. 3. Quia ad majora viam muniunt, because they are a preparation and disposition to greater offences. As the wimble pierceth the wood, and maketh way for the auger; so the smaller sins make a breach in the conscience, and thereby a way to greater. The least sins are as the little thiefs that creep in at the windows, and open the doors to the greater, that rifle the house, and rob the soul of all her spiritual wealth: whence is that observation of Saint x Lib. 9 mor. in Job. Si vitare parva negligimus, insensibiliter seducti majora etiam perpetramus. Gregory, If we stick not at small sins, ere we are ware we shall make no bones of the greatest. 4. Quia parva peccata crebra ita nos praegravant, ut unum grande, because small sins with their multitude and number as much hurt the soul, as great sins with their weight. The Herrings, though a weak and contemptible kind of fish, yet by their number kill the greatest Whale. What skilleth it (saith Saint y Aug. ep. 108. Quid interest ad naufragium, an uno grandi fluctu navis operiatur, an paulatim subrepens aqua in sentinam, & per negligentiam derelicta impleat navem, atque submerguntur? Et serm. 10. the diverse. Quid interest utrum te plumbum premat an arena? plumbum una massa est, arenae minuta grana sunt: nun vides de minutis guttis impleri flumina? minuta sunt, sed multa sunt. Austin) whether a ship be overwhelmed with one great wave, or drowned by a leak in the bottom unespyed, in which the water entereth drop by drop? What easeth it a man to be pressed to death with a heap of sands, more than with a sow of lead? Are not the greatest rivers filled by drops? The sins we ordinarily commit, minuta sunt, sed multa sunt, they are small, but they are many; and what they lose in the quantity, they get in the number. These indeed are important considerations, yet (me thinks) there is more, nay there is all that can be said in this clause of the Apostle, The end of those things is death: the smaller sins, as well as the greater, in their own nature are mortal. It is a more fearful thing, I confess, to be plunged into the bottom of a headless lake, than to sink a little under water: yet he that is held under water, how near soever it be to the top, till his breath is gone, is as certainly drowned, as he that is found dead in the bottom. It is but a miserable comfort to be put in hope of an upper room in Hell, and not to be thrust into the lowest dungeon. Wherefore, as ye tender the life of your bodies and souls, harken to a word of exhortation: Taste not the least drop of the poison of sin; for though it put you not to so great torment, and be not so present death, yet deadly it is, and without repentance and saving grace will kill your souls. Destroy the Cockatrice in the shell, break the smallest seeds of sin in your soul, as the Emmet biteth the seeds which she layeth up for herself, that they may not grow again in the earth. Parvulos Babylonis allidite ad petram, in quâ serpentis vestigia non reperiuntur; Dash the Babylonish babes against that rock, into which no serpent can enter. I know not how it cometh to pass, that as in nature we see the Adamant, which nothing relenteth at the stroke of the hammer, is dissolved with the warm blood of a Goat; the Elephant, which no great beast dare encounter, is killed by a small Mouse creeping in at his trunk, and eating his brains; and the Lions in Mesopotamia are so pestered with a kind of Gnat, flying into their eyes, that to be rid of the pain, they sometimes tear them out with their claws, and sometimes drown themselves: so the strongest Christians are often over-taken with the least temptations, and conquered with a reed, nay, with a bulrush. To forbear more examples; David was taken by a look only: Peter affrighted by the speech of a Damsel: Alipius was overthrown by a shout in the Theatre. The breach of the Commandment in less things, even because they are less, and so might more easily be avoided, maketh the disobedience the greater; and all sin is the more dangerous, by how much the less it is feared. Saint Austin maketh mention of certain flies in Africa, so small, that they can scarce be discerned from moats in the air: Quae tamen cum insederint corpori acerbissimo fodiunt aculeo, which yet are armed with a most venomous sting: those little sins that are so small, that we can scarce discern them to be sins, are like those Cynifes Saint Austin speaketh of, they prick the conscience with a most venomous sting. Now if the sting of these small Flies put the conscience to such pain, and affect it with such anguish, who will be able to endure the teeth of the Adder, or the tail of the Scorpion? If whosoever is angry with his brother without a cause, shall be in danger of the Judgement: and whosoever shall say unto his brother, Racha, shall be in danger of the Council: and whosoever shall say, Thou fool, shall be in danger of hell fire; what punishment is he like to endure, who beareth malice in his heart against his brother, envieth his prosperity, undermineth his estate, woundeth his good name, nay spilleth his blood? this is a crimson sin, and mortal in a double sense: not only because it slayeth the soul, but also because it killeth the body. If we shall give an account at the day of judgement for every idle word, what answer shall we make for irreligious and blasphemous words? for calumnious and detractious speeches? for uncharitable and unchristian censures? for false witness? for oaths? for perjury? I am loath harder to rub on the sores and galls of your consciences, and leave them raw: therefore my conclusion shall be the application of a plaster unto them, which will certainly heal them. That which our Saviour after his resurrection promised to those that should believe on his Name, that if they z Mar. 16.18. drank any deadly thing it should not hurt them, was performed according to the letter to the Disciples in the first ages; but in the spiritual sense to all of us at this day. If we have drunk any deadly poison of sin, as who hath not? yet through repentance and faith in Christ's blood it shall not hurt us. The nature of poison is to work upon the blood, and to venom that humour: but contrariwise, the blood of our Saviour worketh upon the poison of sin, and killeth the venomous malignity thereof. Though the most venial sins in men's esteem are mortal in their own nature, yet the most mortal are made venial by grace. No sin mortal but to the reprobate and infidel; no sin venial but to the elect and faithful: nay, no sin but mortal to the reprobate and infidel, no sin but venial to the faithful and penitent. Nothing deadly to Gods chosen, nay, not death itself. For the sting thereof is plucked out by Christ: O death, a 1 Cor. 15.57. where is thy sting? O grave, where is thy victory? Thanks be unto God, who hath given us victory through Jesus Christ our Lord. Thanks be unto thee, O b Hieron. epit. Nepot Gratias tibi, Christ Salvator, nos tua agimus creatura, quòd tam potentem adversarium dum occideris, occidisti. Saviour, who hast given death his death's wound by thy death. Beloved Christians, so many sins as we have committed, so many deaths eternal we have deserved; from so many deaths Christ hath delivered us: and therefore so many lives, if we had them, we own unto him, and shall we not willingly render him this one, for which he will give us immortality, bliss, and glory in heaven with himself? Cui, etc. THE GALL OF ASPS: OR THE PANGS OF THE SECOND DEATH. THE XLV. SERMON. ROM. 6.21. For the end of those things it death. Right Honourable, etc. I Hope time hath not razed those characters out of your memory, which I borrowed from time itself, to imprint my observations upon this Text in your mind. Sin (as ye have heard) may be considered in a reference to a threefold time: 1. Past, 2. Present, 3. Future. In relation to the first, it is unfruitful: to the second, shameful: to the third, pernicious and deadly. The unfruitfulness of sin cannot but work upon all that have regard to their estate in this world; the shamefulness of sin cannot but touch near, and affect deeply all that stand upon their reputation and good name; but the deadliness or pernicious nature thereof cannot but prevail with all, to beware of it, that tender their life here, or immortality hereafter. If sin be unfruitful, have no fellowship with the works of darkness, but reprove them rather. If sin be shameful, hate even the garments spotted by the flesh; let not such things be named among you, much less practised, which cast a blur upon your good name and fame among the Saints of God. If sin be pernicious and deadly, fly from it as from a Serpent: taste not the wine of Sodom, nor press the grapes of Gomorrah; for their wine is the blood of the Dragon, a Job 20.14. and the gall of Asps, which we know is present death. The end of those things. That is, all the pomp and vanity of this world, the lusts of the flesh, the lusts of the eye, the pride of life: all sinful pleasures, wherewith ye surfeit your senses, shall have an end, and this end is death, and this death shall have no end. This is the last and most forcible argument of the three, wherewith the Apostle laboureth with might and main to beat down sin, and put to flight even whole armies of temptations. Ye may observe a perfect gradation in the arguments: the first, though strong and forcible, drawn from the unfruitfulness of sin, is not so necessary and constraining as the second, drawn from the shame and infamy thereof: nor that as the third, drawn from the wages thereof, which is everlasting death. As honour and glory is to be more set by than gain and commodity, life than honour, immortality than life; so shame and infamy is worse than loss and disadvantage, death than shame, hell than death. The holy Apostle hath now made three offers unto us, and put us to a threefold choice. First, he laid before us the fair fruits of Paradise, to be gathered from the tree of life; and corrupt & rotten fruit from the forbidden tree: that is, invaluable treasures to be got, and inestimable profit to be made by godliness; and irrecoverable losses to be sustained by ungodly and sinful courses of thriving. Secondly, he tendered unto you glory and honour, to be purchased by the service of God; as on the contrary shame and infamy by retaining upon Satan, and pursuing sinful pleasures. Now in the third place he setteth before you life and death; life by the gift of God, and death for the hire of sin. Shall I need to exhort you in the words of b Deut. 30.19. Moses, Choose life? how can ye do otherwise? Is the flesh appalled at the death of the body, though the pain thereof endure but for a moment? and shall not the spirit be much more affrighted at the death of the soul, the pangs and pains whereof never have an end? If there be any so reckless and careless of his estate, that he passeth not for great and irrecoverable damages and losses: so foolish that he esteems not of inestimable treasures: if any be so infamous, that he hath no credit to lose, or so armed with proof of impudence, that he can receive no wound from shame: yet I am sure there is none that liveth, who is not in some fear of death, especially a tormenting death, and that of the soul, and that which striketh all dead, everlasting. Therefore it is (as I conceive) that the Apostle, according to the precept of Rhetoricians, c Cic. de orat. l. 2. Puncta caeterorum argumentorum occulit, coucheth as it were, and hideth the points of other arguments, but thrusteth out this, putting upon it the sign and mark of a reason (For.) For the end of those things is death. And this he doth for good reason, because this last argument is worth all the former, and enforceth them all: it not only sharpeneth the point of them, but draweth them up to the head at the sinner. For therefore are lewd and wicked courses unprofitable; therefore we may be ashamed of them, because their end is so bad. For the end. Why doth the Apostle skip over the middle, and come presently to the end? why layeth he the whole force of his argument upon the end? 1. Because there is nothing in sin upon which we may build, or have any assurance thereof but the end, as there is nothing certain of this our present life, but the incertainty thereof. Sin sometimes hath no middle, as we see in those fearful examples of Corah, Dathan, and Abiram, who had no sooner opened their mouths against Moses, but the earth opened her mouth to swallow them up quick: of Achan, who had no sooner devoured the accursed thing, but it was drawn out of his belly with bowels, heart and all: of Herod, who had no sooner heard the people cry, The voice of God and not of man, but he felt himself a worm and no man: of Zimri and Cozbi, who had no sooner received the dart of lust in their heart, than they felt a javelin in their bodies: of Ananias and Sapphira, who no sooner kept back part of the price for which they sold their possessions, but death seized upon them, and they gave up the ghost; and of many others whose deaths wounds yet bleed afresh in sacred and profane stories. 2 Because there is nothing permanent of sin but the end: the duration, if it have any, is very short, like to that of Jonahs' gourd, d Jonah 3.7. which rose up in a night, and was eaten up with a worm in the morning. 3 Because nothing is so much to be regarded in any thing as the end; for fines principia actionum, the end setteth the efficient on work; and all is well that endeth well, as we say in the Proverb. e Deut. 32.29. O that they were wise, saith God by Moses, than they would consider their latter end. If we invert the speech, it will be as true, O that men would consider their latter end, and then they would be wise. For assuredly he that in his serious contemplation beginneth at the end of sin, in his practice will end at the beginning. To consider the end of sin, is to take a survey of all the miseries and calamities incident to intelligent natures; of all the plagues that light upon the bodies, and souls, and estates of impenitent sinners in this life, with a fearful expectation of hellish torments; then a violent separation of the soul from the body, which is no sooner made, but the soul is presented before the dreadful Judge of quick and dead, arraigned, condemned, and immediately upon sentence haled and dragged by ugly fiends to the dark and loathsome dungeon of hell, there in all extremity of pains and tortures, without any ease or mitigation, to continue till the general day of the world's doom; when meeting again with the body, her companion in all filthiness, iniquity, and ungodliness, they are both summoned to the last judgement, where all their open and secret sins are laid open to the view of men and Angels, to their inexpressible and astonishable confusion: after conviction the sentence, at which not the ears only shall tingle, the teeth chatter, the knees smite one the other, but the heart also melt; the sentence, I say, of eternal damnation shall be pronounced in their hearing, f Mat. 25.41. Go ye cursed into everlasting fire, prepared for the Devil and his Angels. A most heavy sentence, never to be recalled, and presently to be put in execution, the Devil with reviling and insultation carrying them, with all their wicked friends and associates, to the place of endless torments, to endure the full wrath of God, and the pains of everlasting fire. O what will it be to feel the second death, which it is death to think or speak of! who can read the description thereof in Saint g De vit. contempt. l. 3. c. 12. Fieri patriae coelestis extorrem, mori vitae beatae, morti vivere sempiternae, in aeternum cum diabolo expelli, ubi sit mors secunda damnatis exilium, vita supplicium: non sentire in illo igne quod illuminat, sentire quod cruciat; inefficacis poenitentiae igne exuri, & consumentis conscientiae verme immortaliter rodi, inundantis incendii terribiles crepitus pati, barathri fumantis amarâ caligine oculos obscurari, profundo gehennae fluctuantis mergi. Prosper with dry eyes? To be banished for ever from our celestial country, to be dead to all joy and happiness, and to live to eternal death; for ever to be cast out with the Devil thither where the second death serveth for a banishment to the damned, and life for a torment, there to feel in that unquenchable fire the torment of heat, and not receive any comfort of light; to be cruciated with heart burning sorrow, and uneffectuall repentance, to be gnawn with the immortal worm of conscience, to fry perpetually in crackling flames, to have their eyes put out with the smoke of the river of brimstone, to be drowned floating in the bottom of hell. The end, etc. Understanding by end the final effect, not the final cause of sin: by those things, all those things he spoke of before: and by death, that death which is opposed to eternal life; each of these words, Finis Horum Mors, yields a most wholesome and fruitful observation: 1 That all sinful courses and ways have an end: Finis. 2 That all sins are mortal (of which before): Horum. 3 That eternal death of body and soul in hell, is the wages which the impenitent and obstinate sinner shall receive to the uttermost farthing: Mors. That all sinful pleasures and delights have an end no man can doubt; for they cannot survive our life here, our life often surviveth them: and what is our life, but h Pind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. fumi umbra, the shadow of smoke, or dream of a shadow? that is, less than nothing. Seneca out of his own experience found honour to be of the nature of glass, quae cum splendet frangitur, which when it most glows and glisteneth in the furnace, suddenly cracketh; and pleasure to be like a spark, quae cum accenditur extinguitur, which is quenched in the kindling. And surely all comforts and contentments of worldly men are like bubbles of soap blown by children out of a wallnut-shell into the air, which fly a little while, and by the reflection of the sun beams make a glorious show, but with a small puff of wind are broken and dissolved to nothing. But alas it is not so with the pain of sin as it is with the pleasure, that is as lasting as the other is durelesse: Leave & momentaneum est quod delectat, aeternum est quod cruciat; The delight of sin is for a moment, but the torment remaineth for ever. Who will be content to fast all the week for one good meals meat? to lie in prison all the days of his life for one hours' liberty and jollity? These similitudes fall short, and reach not home to the representing of the sinner's folly, who for swimming an hour in the bath of pleasure, incurreth the danger of boiling for ever in a river of brimstone, and torrent of fire: Momentaneum est quod delectat, aeternum est quod cruciat. Those things whereof ye are ashamed have an end, and how soon ye know not; but the death which is the end of them hath no end, and this we know. That we may more fully understand what is meant by this end, we are to take notice of a double death: The first commonly called death temporal, The second which is death eternal. h Aug. de Civ. Dei. l. 21. Prima mors animam nolentem pellit de corpore, secunda mors animam nolentem tenet in corpore. Idem de Civ. Dei, l. 13. Prima mors bonis bona est, malis mala; secunda ut nullorum bonorum est, ita nulli bona. The first death driveth the soul out of the body, being unwilling to part with it; the second death keepeth the soul against her will in the body: the first death is the separation of the soul from the body, the second death is the separation of body and soul from God; and by how much God is more excellent than the soul, by so much the second death is worse than the first. The first death is good to good men, because it endeth their sorrows, and beginneth their joys; but evil to evil men, because it ends their joys, and beginneth their everlasting weeping and gnashing of teeth: the second at it belongeth to none that are good, so it is good to none. Both of these doubtless are due to sin, and shall be paid at their day: the sentence pronounced against Adam, morte morieris, by the reduplication of the word seemeth to imply as much as thou shalt dye again and again, the first and second death; the first death is as the earnest-penny, the second as the whole hire, both make up the wages of sin: the first is like the splitting of the ship, and casting away all the goods and wares; the latter as the burning both, with unquenchable fire. In this death which is the destruction of nature, that Maxim of Philosophy holdeth not, Omnis corruptio est in instanti: for here is corruption in time, nay, which is more strange, and to the reason of the natural man involveth contradiction, Corruptio aeterna, & mors immortalis, an eternal corruption, and an immortal death. i Aug. loc sup. Nemo hic propriè moriens, seu in morte dicitur, sed ante morté aut post mortem, id est, viventes aut mortui: ibi è contrariò, non erunt homines ante mortem, aut post mortem, sed sine fine morientes; & nunquam pejus erit homini in morte, quam ubi erit mors ipsa sine morte. In this life men cannot properly be said to be dying, or in death, but alive or dead: for whilst the soul remaineth in the body we are living, and after the separation thereof we are dead: whereas they that are in hell cannot be said properly to be dead, because they are most sensible of pain; nor to be alive, because they suffer the punishment of the second death; but continually dying, and never shall it be worse with man in death, than where death itself is without death, where life perpetually dyeth, and death perpetually liveth. Saint k Greg. l. 9 moral. c. 45. Gregory sweetly quavereth upon this sad note; Mors sine morte, finis sine fine, defectus fine defectu, quia & mors vivit, & finis incipit, & deficere nescit defectus: The death of the damned is a deathless death, an endless end, and undefcizible defect; for their death always liveth, and their end beginneth, and their consumption lasteth. And that this death is meant in my text either only or especially, the correspondency of this member to that which followeth, but the gift of God is eternal life, maketh it manifest. Yet for further confirmation hereof, that the wages of sin is eternal death, I will produce manifold testimonies of Scripture beyond all exception, not so much to convince l Aug. l. 22 de Civ Dei. Origines eò erravit deformiùs quò sensit clementiùs. the error of Origen, who was of opinion that all the damned, yea the Devils themselves, should in the end be released of their torments; as to settle a doubt which troubleth the minds of the godly, how it should be just with God to inflict eternal punishments upon men for temporal transgressions. For your better satisfaction herein, may it please you to take notice of two opinions concerning the rule of justice and goodness: the first maketh the will of God the rule of good, the latter goodness the rule of Gods will. If ye embrace the former opinion, to prove that it is just to repay eternal punishments to temporary and finite offences, it will be sufficient to show that it is Gods will and good pleasure so to do: if ye incline to the latter opinion, it will be farther requisite to show the congruity of such proceed with the principles of reason, and rules of justice among men. It is very reasonable to think that God hath always a reason for his will, yet it is safest for us to take his will for a reason. For God cannot will any thing, but as he willeth it, it is just and good: and that it is Gods will and decree to torment them eternally who die impenitently, appeareth by the words of our Saviour; m Mat. 25.46. These shall go into everlasting pain: and of Saint n 2 Thes. 1.9. Paul, These shall be punished with everlasting perdition, from the presence of the Lord, and glory of his power: and of Saint o Apoc 20.10 John, And the Devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false Prophet shall be tormented day and night for evermore. Thus much of the torments in general; in special, that the fire is unquenchable we read in Saint p Mat. 3.11. Matthew, The chaff he will burn with unquenchable fire: and in Saint q Judas 7. Judas, Which suffer the vengeance of eternal fire. How should the fire ever go out, sith as the Prophet Esay informeth us, r Isa. 30.33. The breath of the Lord, like a river of brimstone, continually kindleth it? And that the worm likewise is immortal Christ teacheth, s Mar. 9.44, 46, 48. Where the worm, saith he, never dyeth, and the fire is not quenched: and that the darkness likewise is perpetual we hear out of Saint Peter, t 2 Pet. 2.17. They are Wells without water, clouds carried about with a tempest, to whom black darkness is reserved for ever: yea the chains of this prison wherewith the damned are manacled and fettered, are everlasting: for the Angels that kept not their first estate, saith Saint Judas, u Judas 6. God hath reserved in everlasting chains under darkness, unto the judgement of the great day: and lastly, The * Apoc. 14.11. fume and the stench of the brimstone lake riseth up perpetually, and the smoke of their torment shall ascend for evermore. Neither can it be answered in behalf or comfort of the damned, that indeed hell torments shall still endure, but that they shall not be always in durance; that the rack shall remain, but they shall not be everlastingly tortured on it; that the Jail shall stand, but that the prisoners shall not always be kept in it: for the Scripture is as express for the reprobates enduring, as for the during of those pains: They shall go, saith Christ, x Mat. 25.46. into everlasting fire: y 2 Thes. 1.9. They shall suffer, saith Saint Paul, the pains of everlasting perdition: z Apoc. 20.10. They shall be tormented, saith Saint John, with fire and brimstone for evermore: and therefore the fire is called * Mar. 9.44. their fire, ignis eorum, because it burneth them; and the worm their worm, because it feedeth upon them; and the torments their torments, because they pain and torture them. These texts are so plain, that Cardinal Bellarmine himself professedly refuteth those of his own side, who give credit to the legend, which relateth that by the prayers of Saint Gregory the soul of Trajan was delivered out of hell. The good will and pleasure of God concerning the condition of the damned being thus made known unto us, we are to tremble at his judgements, and quell and keep under every thought that mutines against them. To call God's justice in question concerning the everlasting torments of the damned, is to bring ourselves in danger of them. Are not Gods actions just because we see not the squire by which they are regulated? * Aug. l. 2. de Civ. Dei. Cujus plenè judicia nemo comprehendit, nemo justè reprehendit. though we cannot comprehend all God's judgements, yet we may not reprehend any: Multa Dei judicia occulta sunt, nulla injusta, many judgements of God are secret, none unjust. In particular, concerning this point much hath and may be said in justification of Gods proceeding with the damned, even by humane reason. 1. Saint Austin rightly observeth, that in punishing offences we are not so much to regard the time, as the quality; the duration, as the enormity. A man justly lieth by it the whole year for a rash word spoken in a moment: another is condemned to the Galleys all his life for a murder or a rape committed on the sudden in hot blood; therefore howsoever the sins of the reprobate are but temporal, yet the circumstances of them may be so odious, and the number of them so great, and the nature so heinous, that they may deserve eternal punishments. 2. Where the guilt still remaineth, it is not against justice that the party still suffer: but in the souls of all infidels and impenitent sinners, whose consciences were never washed, neither in the salt water of their own tears, nor in the sweet laver of regeneration, the guilt of all their sins still remaineth; and therefore justly they may be eternally punished for them. 3. An impenitent sinner, if he should always live upon the earth, would always hold on his sinful course; and that he breaketh it off at his death it is no thank to him: had he still the use of his tongue, he would still blaspheme and curse: had he still the use of his eyes, he would still look after vanity: had he still the use of his feet, he would still walk in crooked ways: had he still the use of his hands, he would still work all manner of wickedness: had he still the free use of all the faculties of his soul, and members of his body, he would still make them weapons of unrighteousness. Inchinus the a Inchin. lib. de 4 Novis. Romish Postillar giveth some light to this truth by an inch of candle, whereby two play at tables in the night, and are very earnest at their game; but in the midst of it the candle goeth out, & they perforce give over, who (no doubt) if the light had lasted, would have played all night. This inch of candle is the time of life allotted to a wicked man, who is resolved to spend it all in sinful pleasures and pastimes: and if it would last perpetually, he would never leave his play: and therefore sith he would sin eternally, though by reason that the light of his life goeth out he cannot, he deserveth eternal punishment. 4. Though the sins of the reprobate are finite in respect of the time and the agents, yet (as they are committed against an infinite Majesty) the guilt of them is infinite. Here it will be objected, That if sins be infinite in any respect, they must needs be all equal, because infinity admitteth no degrees: nothing can be more or less infinite. I answer, that although b Camp rat 8. Paradox. Campian and other Papists charge the reformed Churches with that absurd Paradox of the Stoics, That all sins are equal: and consequently, that it is as great a wickedness to kill a Capon to furnish a luxurious feast, as to kill a man: yet their heart cannot but smite them for so notorious a calumny: for they themselves teach, That mortal sins, as they are committed against God, are of infinite guilt, and deserve infinite and eternal punishments; and yet they hold not, that all mortal sins are equal, their Casuists teaching, that parricide is a greater sin than murder, incest than adultery, blasphemy than perjury: all of them being mortal. As for the knot of the former objection, it is thus easily untied, That sins may be considered either in a generical notion, as they are breaches of the eternal Law, & offend an infinite Majesty; in which respect as they are infinite, so they are equal: or in a specifical reason, as they are of this or that kind clothed with such & such circumstances, as they are breaches of the first or second Table, as they are committed immediately against God, or mediately, once or often, on the sudden or unadvisedly, ignorantly or wilfully, out of infirmity or presumptuously, tending much or little to the hurt or prejudice of our neighbour: In all which and diverse like respects, the guilt of sin is improved or diminished, and one sin is more heinous and less pardonable than another. We have said enough to these words for their coherence, sense, and construction: let us now see what they say to us for our further use and instruction. There is no physic, but if it work maketh the patiented sicker for the present; and for the most part the smarting plaster most speedily cureth the wound. These observations are true in corporal physic, and much more in spiritual, because the smart of sin, and trouble of conscience for it, are not so much signs and symptoms of maladies, as the beginning of cures. Some say, the fear of the plague bringeth it; but if we speak of this plague, and other judgements of God for sin, it is certain, that the fear of them is the best preservative against them: he only may be secure of the avoiding Hell torments, and escaping the pangs of eternal death, who feareth them as he ought; and he that feareth them not, is in a most fearful case. O c Ecclus. 41.1. death, how bitter is the remembrance of thee! It was spoken of the first death, but may with greater reason of the second: some tastes whereof I will give you at this present, as well to make you loathe the morsels of Satan, as the better to relish the fruits of the tree of life. The first shall be out of Saint Matthew, d Mat. 25.10. Clausae sunt fores, the doors were shut: Conceive ye that to be now, which, if ye prevent it not, certainly shall be, that after ye have heard the Archangel sound the last Trump, and with him a Choir of heavenly spirits singing an Epithalamium or marriage song, ye should see the gates of Heaven opened, and the Son of man marching out of them with an innumerable company of Angels, presently sent abroad to gather the Elect from the four winds, and soon after infinite troops of them assembled from all parts in goodly order and glorious armour, accompanying our Saviour in his triumphant return into heaven, to receive each of them a crown of glory, and you caught up into the clouds, pressing hard after them to enter with them into heaven, should be presently stayed, and the gates shut against you and fastened with everlasting bars: O! what a corrasive would this be? what a disgrace? what an unspeakable grief, to have a glimpse of the celestial Jerusalem, and to be excluded for ever out of it? to see those whom ye sometimes scorned, reviled, and trod under foot, admitted into Christ's Kingdom before your face, and you repelled with a non novivos, Away from me, I know you not? Have ye enough of this taste? or do ye yet desire a second? ye have it in Saint Matthew, e Mat. 25.30. Projicite in tenebras exteriores, Cast the unprofitable servant into utter darkness, there shall be weeping and gnashing of teeth. Suppose ye were stripped stark naked, and then bound hand and foot with iron chains, and thrown into a deep, dark, loathsome, and hideous dungeon, full of Adders, Vipers, Basilisks, and Scorpions, hissing, croaking, biting, stinging you in all parts of your body, you being not able to stir a joint, or make any resistance at all. Are ye affrighted at this? The torment of the damned is fare worse: for the stinging of Serpents is nothing to the tormenting with Devils; nor the darkness of a dungeon to the horror of Hell. For though there be fire there, yet it yields no comfortable light: but as the flame in the bush had the f Exod. 3.2. light of fire, yet not the consuming heat; so on the contrary, the flames of Hell have the scorching heat, but not the comfortable light of fire. As ye like this, take another taste: g Mar. 9.44. Vermis eorum non interit. Imagine that whilst ye lie in the dark dungeon bit & stung in your outward parts, there should be a venomous worm within your bowels, gnawing at your very heart; and upon remembrance of every heinous sin, giving you a deadly bite: what pain and torment might this be? yet it is nothing to that which Christ there addeth, Ignis eorum non extinguitur, Their fire is not quenched. There is none such a block, but apprehendeth what unsufferable pain it is to lie soultering in the fire, or boiling in a river of brimstone, or frying in the flames of a furnace, and crying but for one drop of water to cool the tip of the tongue, and not obtaining it. If these tastes affect you not, take you yet a fourth, made of the very gall of Asps, h Apoc. 20.10. They shall be cast into the lake of fire and brimstone, and shall be tormented for ever and ever. Non habebunt requiem die vel nocte, sed cruciabuntur inaeternùm. Each of the former torments is of itself intolerable, and all of them most insufferable; yet all must be endured without all means of ease, or hope of release: the banishment is perpetual, the chains everlasting, the worm immortal, the fire unquenchable. No loss so great as of the Kingdom of Heaven, no prison so loathsome as the dungeon of Hell, no sight so ghastly as of the ugly fiends, no shrieking so lamentable as of damned ghosts, no stench so loathsome as of the lake of brimstone, no worm so biting as the remorse of conscience, no fire so hot as the wrath of God; but such losses never to be recovered, such chains never to be loosed, such darkness never to be enlightened, such sights never to be removed, such noise never to be stilled, such fumes never to be dispelled, such a worm never to be plucked off, such fire never to be quenched, such torments never to be released, such misery never to be ended, maketh up such a punishment, as exceedeth all humane eloquence to express, & patience to endure. What shall I say more? Who of us is able to hold out long with a vehement fit of a burning fever, or colic, or stone, though lying in a sweet room upon a soft bed, having the best means of physic to mitigate the pain, and comfort of friends to strengthen our patience? If the Physician should tell us, that after a month or a year we should be out of our extreme fits, he would be so fare from cheering us up, that he would near drive us to despair: how then shall we be able to endure the scorching flames of the brimstone lake in the dark dungeon of Hell, where we have no other comforters about us than insulting Devils, or perhaps some of our dearest friends and kindred tormented with us? Yet if these pains lasted but for a year, or an age, or a thousand years, or the duration of the world; though so great misery could admit of no possible comfort, yet there might be some hope: but now after many ages and millions of years spent in this insufferable torment, to endure as many more, and again as many more, and after all this to be nothing nearer to the end, than at the first day of their entrance into that place of durance: O this is able to break an heart even as hard as Adamant. Happy are we, that we have time to think on, and means to prevent these endless pains, for which the damned souls would give a thousand lives if they had them; & for their neglect thereof while the time served them, they now pierce their hearts, and rend their souls with these and the like lamentations: Woe worth our brutish sottishness, and beastly folly, whereby for painted shows and vanishing shadows of sinful pleasures, we have forgone everlasting joys, and the glory of a celestial Kingdom: O that we should be so reckless, as never to forethink of the wretchedness we are now come to: O that we should refuse the means freely offered unto us to escape these torments, for which we would now give the price of our dearest hearts blood: O that we might be released but for a while out of these torments. If we might return to life again, what would we not do, what would we not suffer, that we might not come to this dismal place? But alas, all is too late, the irrevocable sentence is pronounced, the time of repentance is past; but the time of our sorrow shall never pass. All our prayers are now fruitless, our complaints bootless, our mourning regardless, our grief remediless, our woe comfortless, our torments endless. If the consideration of these things move us not, beloved brethren, we believe them not; if we believe them not, we are not what we profess to be, that is, Christians. If there be no such torments in Hell as I have in part described, then (which to think, and much more to utter, deserveth a thousand Hells) there is no truth in the Gospel, upon the express Text whereof I have all this while enlarged myself. Nay, yet further, I shall be able to demonstrate unto you, that if ye believe there is no Hell, that ye are no men, because ye have no conscience. There is no conscience, if no religion; no religion, if no God; no God, if no providence; no providence, if no justice; no justice, if no torments to be endured after this life by them who have violated all humane and divine laws, and received no condign punishment in this world. Nature hath given us an image of Hell in Aetna, and other hills that continually burn; and of the damned, in the Salamander and Pyrausts that live in the fire. The ancient Grecians and Romans, yea, the Barbarous Indians, that have no learning among them, yet acknowledge a kind of Hell; so witnesseth the Relator of the * Hist. Virgin. Animae immortalitatem agnoscunt, eamque putant post mortem pro meritis transferri, aut ad deorum sedes, aut ad ingentem sero. bem igne ardentem Popogusso dictam, quam in extremis mundi partibus sitam ex itimant. Virginia voyage: The Virginians (saith he) acknowledge the immortality of souls, and they believe that after death, according to their desert, they are either translated from hence into the seats of the gods, or are carried to a huge ditch, burning with fire, called Popogusso. An evident argument, that God hath engraven the image of Hell so deep in men's consciences, to deter them from ungodliness, that the Devil cannot raze it clean out, though he desireth nothing more. But I speak to Christians, with whom this reason alone is sufficient to enforce their assent. If there be no Hell, Christ descended not into it, nor triumphed over it. If no 2. death, Christ hath not redeemed us from it: But he hath certainly i Apoc. 20.6. redeemed all that believe, and have part in the first resurrection. Other things we believe, because they are so: this is undoubtedly so, if we believe it. O what an easy condition is this, to have our debts paid for us, if by faith we take the sum laid down for our discharge, and tender it unto God, and be careful to run into no more arrearages? He is most worthy to lie in the prison of Hell till he pay the uttermost farthing of his debts, who can have them paid for him upon so easy terms, and will not. We have looked long enough down upon Hell and Death: let us now look up to our Saviour, who triumphed over both. Let the sight of the one as much raise us up in hope, as of the other dejecteth us in fear: let the serious meditation upon the everlasting flames of Hell kindle in us an everlasting hate of sin, and love of our Saviour, who by his fasting hath famished the worm of conscience, that now it shall bite no more; and by his blood hath quenched the unquenchable fire in such sort, that it hath no power upon any of the members of his mystical body: and by his temporal death hath delivered all that are his from eternal. Shall we not then eternally sing his praises, who hath saved us from everlasting weeping and mourning in the valley of Hinnom? Shall any waters of affliction quench in us the love of him, who for us quenched unquenchable fire? Shall not the benefit of our delivery from everlasting death ever live in our memory? Shall any thing sever us from him, who for our sakes after a sort was severed from his Father, when he cried, k Mat. 27.46. My God, my God, why hast thou forsaken me? Shall tribulation, or anguish, or persecution, or famine, or the sword? No, I am persuaded I may go on with the Apostle, and say, l Rom. 8 38, 39 Neither life, nor death, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. To whom, etc. FERULA PATERNA. THE XLVI. SERMON. REV. 3.19. As many as I love I rebuke and chasten. Right Honourable, etc. HOw unwilling the author of life and Saviour of all men, especially believers, is to pronounce and execute the sentence of death and destruction against any, if the tears which he shed over Jerusalem, and groans and lamentations which he poureth out when he poureth forth the vials of his vengeance, testify not abundantly; yet his soft pace, and orderly proceeding by degrees in the course he taketh against obstinate and impenitent sinners, is enough to silence all murmuring complaints wrongfully charging his justice, and raise up all dejected spirits dolefully imploring his mercy. For he ever first sitteth upon his throne of grace, and reacheth out his golden Sceptre to all that cast themselves down before him (and if they have a hand of faith to lay hold on it, he raiseth them up) before he taketh hold of his iron rod; and he shaketh it too before he striketh with it, and he striketh lightly before he breaketh in pieces and shivers, the vessels of wrath fitted to destruction. So true is that which he speaketh of himself by the Prophet Hosea, a Hos. 13.9. O Israel thou hast destroyed thyself, but in me is thy help: and the Prophet of him, b Psal. 25.10. All the paths of the Lord are mercy and truth; in which he walketh thus step by step. First, when we begin to stray from him, he calleth us back, and reclaimeth us from our soul and dangerous ways, by friendly counsels and passionate persuasions, by increase of temporal and promise of eternal blessings: as we may read in the tenor of all the Prophet's commissions. 2 If these kind offers be refused with contempt, and greater benefits repaid with greater unthankfulness, he changeth his note, but not his affections; he exprobrates to us our unthankfulness, that it might not prove a bar of his bounty: c Hos. 11, 3, 4. I taught Ephraim to go, taking them by their arms, and they knew not that I healed them, I drew them with the cords of a man, with bands of love, and I was to them as they that take off the yoke from their jaws. and, d Isa. 5.2. My Beloved had a vineyard in a very fruitful hill, and he fenced it, and he gathered out the stones thereof, and planted it with the choicest Vine, and built a tower in the midst of it, and also made a winepress therein, and he looked that it should bring forth grapes, and it brought forth wild grapes. 3 If exprobrations and sharp reproofs will not serve the turn, he falls to threatening and menacing fearful punishments, but to this end only, that he may not inflict what he threateneth, as we see in Niniveehs case, e Jonah 3.4. Yet forty days, saith the Prophet, and Niniveh shall be overthrown: yet Niniveh was not overthrown; f Vers. 10. because the Ninivites repent of their works, and turned from their evil ways, God repent of the evil he had said that he would do unto them, and he did it not. 4 If neither promises of mercies, nor threats of judgements; neither kind entreaties, nor sharp rebukes can work upon the hard heartedness of obstinate sinners, he useth yet another means to bring them home; he taketh away their goods that they may come to him for them; he pincheth them with famine, that he may starve their wanton lusts; he striketh their flesh with a smart rod, that it may awake their souls out of a dead sleep of security: and this for the most part is the last knock at their hearts, at which if they open not, and receive Christ by unfeigned repentance and a lively faith, the gates of mercy are for ever locked up against them. According to this method Christ here proceedeth with the Angel of Laodicea: First, g V 15. he friendly saluteth him: next, h V 16. Ver. 17. Ver. 18. he sharply reproveth him: then he fearfully threatneth him: lastly, he severely chastiseth him, and all in love, as you hear in this verse, (As many as I love I rebuke and chasten). Which hath this coherence with the former, wherein Christ taxed two vices in this Angel, luke warmness, and spiritual pride; against these he prescribeth two remedies, zeal, vers. 19 and spiritual providence: I counsel thee to buy of me gold tried in the fire, that thou mayst be rich; and white raiment that thou mayst be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve that thou mayst see. But here because the Angel of Laodicea might reply, Alas, to what end is all this? what prescribe you unto memedicinal potions, who am to be spewed out of God's mouth? what can your counsel do me good? my doom is already past, and my heart within me is like melted wax: Christ opportunely in the words of my text solveth this objection, and giveth him a cordial to keep him from fainting; Be not too much discouraged at my sharp rebukes, nor faint under my fatherly chastisements: for I use no other discipline towards thee than towards my dearest children, whom I love most entirely, & yet rebuke most sharply to break them of their ill qualities. I chasten those, and those only, and all those whom I love; and I chasten oftenest whom I love best: wherefore faint not, but be zealous; neither despair, but amend, and thou shalt find my affection as much enlarged, and the treasury of my bounty as open unto thee as ever heretofore. Behold then in the words of this Scripture, 1 A rule of direction to those that are set in high places of authority. 2 A staff of comfort to those who are fallen into the depth of grief and misery. To the former the Spirit speaketh in the words of my text on this wise. Ye Masters of servants, Tutors of Scholars, Fathers of children, Magistrates of cities, and Kings of realms, who have received your authority from God, be ruled by him by whom ye rule, take him for a precedent in your proceed from whom ye have your warrant: he first convinceth, then reproveth, after threatneth, and lastly chastiseth those, & all those whom he loveth: do ye likewise, first evidently convince, then openly rebuke, after severely threaten, and last of all fatherly chasten with moderation and compassion all those, indifferently, without partiality, who deserve chastisement, not sparing those who are most dear and near unto you. But to the bruised reed, to the drooping conscience overwhelmed with sorrow and grief both for sins and the punishment thereof, the Spirit speaketh in the words of my text on this wise. Why do ye add affliction to your affliction, and fret and exulcerate your own wounds through your impatience? It is not (as ye conceive) your enemy that hath prevailed against you; it is not a cursed Master, or a racking Landlord, or a partial Magistrate, or an envious neighbour that wreaks his spleen and malice upon you; but it is your heavenly Father that striketh you, and he strikes you but gently, and with a small ferular; neither offereth he you any harder measure than the rest of his children, so he nurtureth them all. Neither are ye cast quite out of favour, though cast down for the present; nay, be it spoken for your great comfort, ye are no less in favour than when your estate was entire which now is broken, and your day clearest which is now overcast. Ye are so fare from being utterly rejected and abandoned by your heavenly father, that ye are by this your seasonable affliction more assured of his care over you, and love unto you. For he never saith, As many as I love I smile upon, or I wink at their faults, but, I rebuke and chasten: whom he less careth for he suffereth to play the trivants, and take their pleasure; but he nurtureth and correcteth you whom he intendeth to make his heirs, yea joint heirs with his best beloved Christ Jesus. Therefore submit your souls under his mighty hand in humble patience, & after that raise them up in a comfortable hope, kiss his rod, quae corpus vulnerat, mentem sanat, which woundeth the body, but healeth the soul; makes the flesh peradventure black and blue, but the spirit fair and beautiful. Arguite & castigate vos ipsos, convince your own folly, rebuke your bad courses, chasten your wanton flesh with watching, fasting and other exercises of mortification; confess your faults, and grieve not so much because ye are stricken, as that ye should deserve to be so stricken by him: then will the affection of a father so work with him, that he will break his ferular, and burn his rod wherewith he hath beaten you, and the overflowing of his future favours will make it evident, that whatsoever was said or done before, was in love, to make you partakers of his holiness, and more capable of celestial happiness. Wherefore let all that mourn in Zion, and sigh as often as they breath for their many and grievous visitations, hear what the Spirit saith to the Angel of Laodicea, I rebuke and chasten as many as I love. Spices pounded and beaten small smell most sweetly; and Texts of Scripture yield a most fragrant savour of life, when they are expounded and broken into parts; which are here evidently four: 1 The person of Christ, I. 2 The actions of this person, Rebuke and chasten. 3 The subject of these actions, As many. 4 The extent of the subject, As I love. 1 The person most gracious, I. 2 The actions most just, Rebuke and chasten. 3 The subject most remarkable, Whom I love. 4 The extent most large, As many. 1 In the person you may see the author of all afflictions. 2 In the actions, the nature of all afflictions. 3 In the extent, the community of all afflictions. 4 In the subject, the cause of all afflictions. Of this extent of the subject, subject of the actions, actions of Christ, by his gracious assistance, and your Christian patience: and first of the person, 1. That in all afflictions of the servants of God, God is the principal agent, and hath i Isa. 45.7. I make peace, & create evil. the greatest stroke, needeth not so much evident demonstration, as serious consideration, and right and seasonable application in time of fearful visitations. For what passage can we light upon at all adventures, especially in the writings of the Prophets, where we find not either God threatening, or the Church bewailing afflictions, and sore chastisements? k Amos 3.6. Is there any evil in the city which I have not done, saith the Lord? And, l Lam. 1.12. Is there any sorrow like unto my sorrow, wherewith the Lord hath afflicted me in the day of his fierce wrath, saith his captive Spouse? What face of misery so ugly and ghastly, wherewith he scareth not his disobedient people? To them that have hard hearts, and brazen brows that cannot blush, he threaneth to make m Leu. 26.19. the earth as iron, and the heaven as brass: he marshals all his plagues against them, sword, famine, pestilence, stings of serpents, teeth of wild beasts, blasting, mildew, botches, blains, and what not? And according as he threatneth in the law, he professeth that he had done to the Israelites in the days of the Prophet Amos: n Amos 4.6.7, 8, 9, 10. I have sent you cleanness of teeth, and scarcity of bread in all your coasts, and yet ye have not returned unto me: also I have withholden the rain from you, and yet ye have not returned. I have smitten you with blasting and mildew; your gardens and vineyards the valmer-worme hath devoured, and yet ye have not returned unto me. Pestilence I have sent you, after the manner of the Egyptians, and your young men I have slain with the sword, and yet ye have not returned unto me. I have overthrown you as God overthrew Sodom and Gomorrah, and you were as a firebrand out of the burning, and yet ye have not returned unto me. There being a double evil as the Schools distinguish, Malum 1. Culpae. 2. Poenae. the evil of sin, and the evil of punishment: to make him the author of the former, and to deny him to be the author of the later, is a like impiety. For the former error impeacheth his purity & sanctity, the later his justice and providence. It is true, that in the afflicting of his children, God sometimes useth none of the best o Job 1.2. 2 Cor. 12.7. Hieron. lib. de vir. illustr. in Ignat. De Syria ad Romam pugno, ad bestias in mari & in terrà, ligatus cum 12. Leopardis, hoc est, militibus qui me custodiunt, quibus si benefeceris pejores sunt, iniquitas eorum mea doctrina est. instruments, neither do they intent what God doth in laying heavy crosses upon his children: yet he keepeth their malice within such compass, that they can do nothing, but what God for just causes permits them to do. God hath Satan and all his instruments like Mastiffs tied in a chain, they cannot go beyond their tether; he letteth them lose, and calls them in at his pleasure. If God be at peace with us, p Psal. 34.20. not a bone shallbe broken: nay, not a q Mat. 10.30. hair of our head shall fall. The four Angels in the r Apoc. 7.3. Apocalypse had not power to touch the earth, or any tree, till God's servants were sealed. If this be so, what security doth the fear of God bring to man! and what a Potentate is the feeblest Christian on earth! Qui Deum timet, omnia timent eum; qui Deum non timet, timet omnia: He which feareth not God, hath cause to fear all things; for all the creatures will take their Maker's part against him: on the contrary, he that feareth God, all things fear him; for nothing dares or can do him hurt. Surely no Prince or Emperor could ever so secure his state, or guard his person, that neither outward power could annoy him, nor homebred treachery surprise him: yet neither rebel, nor pirate, nor rich, nor poor, nor open enemy, nor counterfeit friend, nor principality, nor power, nor man, nor devil can touch God's children, protected by his omnipotency, and guarded by his holy Angels, except they turn rebels to God, and traitors to themselves. For no evil can come near them, while God is near them; and God will be ever near them, if they depart not from him. 2. Hath God a hand in all the strokes of his children? let us not then so much fret and fume at the immediate agents, or rather instruments, as we do. It is all one, as if a Noble man sentenced by the King or his Peers to lose his head, should fall foul upon the Headsman, or pick a quarrel with the axe: or as if a patiented, to whom a wise Physician hath prescribed a bitter potion for the recovery of his health, should fall out with the Apothecary for ministering it: Nay, it is like to them that use the unguentum called Armarium, who when a party is wounded by his adversary with a sword or spear, apply nothing to the party, but anoint the instrument. I speak not this to justify or excuse the malice, or iniquity, or cruelty of those in whose hands God putteth his scourge for us, if they exceed his prescript, and rather exercise their own passions, than execute his judgements. For as God is no way accessary to their cruelty; so neither do they participate of God's righteousness in afflicting his children: and as God hath made them now instruments, so he will hereafter make them subjects of his justice: as a tender mother, after she hath beat her infant, casteth the rod in the fire; so God dealeth with these men. The Assyrians were his rod wherewith he chastened the Israelites; the Persians his rod wherewith he chastened the Assyrians; the Grecians his rod wherewith he chastened the Persians; the Roman Emperors the rod wherewith he chastened the Grecians: and now all four rods one after another are cast into the fire. But my aim is to persuade you to look higher than the executioners and ministers of God's vengeance; and when ye see that he sitteth in heaven who ordereth and appointeth how many strokes shall be given to you; who hath not only a glass to keep every drop of blood that is drawn from you, but also a s Psal. 56.8. bottle to keep every tear that falls from your eyes, to struggle with the infirmity of your flesh, and endeavour to the uttermost of your power to suffer his will, because ye have not done it; & to make the best amends ye can, to supply the defect of your active obedience by your passive. Holy Job could discern God's arrows, though in the hand of Satan; and his hand, though on the arms of the Sabean robbers: and therefore when he was stripped of all his goods, even by the worst of men, he curseth not the instruments, but blesseth God, saying: t Job 1.21. Naked came I out of my mother's womb, and naked shall I return thither again; the Lord gave, and the Lord hath taken away, blessed be the Name of the Lord. What Christ spoke to Pilate vaunting of the power and authority he had over him, the feeblest Christian in the world may reply to the greatest Potentate on earth: u John 19.10, 11. Thou couldst have no power at all against me, unless it were given thee from above. Wicked and ungodly men may have a will of themselves to vex, hurt, and persecute God's children; yet power they can have none, so much as to take a hair from their head, unless it be given them from above by God, who can and doth sometimes execute his just judgements by unjust ministers; and though they intent evil and mischief against his servants, yet he will turn it into * Gen. 50.20. As for you, you thought evil against me, but God turned it unto good. good to them, as he did to Joseph. Solinus writeth of x Solin. c. 20. Hypanis Scythicorum amnium princeps haustu saluberrimus, dum in Exampeum inferatur, qui amnem suo vitio vertit. Hypanis, that the water thereof is very bitter as it passeth through Exampeus, yet very sweet in the spring; so the cup of trembling, which is offered to the children of God, is often very bitter at the second hand, as it is ministered unto them by profane persons, haters, and despisers of their graces: yet it is sweet at the first hand, as it is sent them down from heaven. 3. Are the afflictions which befall Gods children in their bodies, souls, good name, or estates, darts shot from heaven? how then can they avoid them? what shall they do in this case? Surely cast themselves on the ground, and hold up their buckler of faith, saying with y Job 13.15. Job: Though he slay me, yet will I put my trust in him. And with the z Psal. 44.17, 18, 19 Israelites, All this is come upon us, yet have we not forgotten thee: our heart is not turned back, neither have our steps declined from thy way; though thou hast sore broken us in the place of Dragons, and covered us with the shadow of death. Or cast up our darts to heaven, that is, our ejaculatory prayers, as * Psal. 38.1, 2, 9 David doth: O Lord, rebuke me not in thy wrath, neither chasten me in thy hot displeasure: for thine arrows stick fast in me, and thine hand presseth me sore. Lord, all my desire is before thee, and my groaning is not hid from thee. When a great Philosopher was taxed for not holding out his argument with Adrian the Emperor, but presently giving up the bucklers, his apology for himself was, Is it not reason to yield to him, who hath thirty legions at his command? I am sure there is greater reason, whatsoever the cause may be in our apprehension, absolutely to yield without further disputing, to him who hath more than thirty legions of Angels at his command, and all the creatures in heaven and earth beside. There is no contesting with sovereignty, no resisting omnipotency, no striving with our Maker. The fish that is caught with the hook, the more he jerkes and flings, the faster hold the hook taketh on him: the harder a man kicks against the pricks, the deeper they enter into his heels. An earthen pitcher the more forcibly it is dashed against an iron pot, the sooner it flies in pieces: in like manner, the more we contend against God and his judgements, the more we hurt, wound, and in the end destroy ourselves. Wherefore let us not like dogs bite the stone, never looking upon him that flingeth it: but mark him who aims at us, and hitteth us, and lay our hands on our mouth with a Psal. 39.9. David, saying, I held my peace, because thou Lord hast done it. The Persian Nobles, as b Annot. in Tacit. Janus Gruterus reporteth, accounted it an exceeding great grace to be scourged by their Prince; and though it were painful to them, yet they seemed much to rejoice at it, thanking him that he would take pains with them, and minister correction unto them himself: and shall we not much more praise the divine Majesty, that he vouchsafeth himself to chasten us for our good? The wounds of a friend are more welcome to us than the plasters of an enemy: and a sick patient, who will not endure a bitter potion offered him by a Physician, yet oftentimes taketh it from the hands of his most endeared spouse, or a beloved friend: and shall not all God's children, sick of too much prosperity, willingly take the bitter, yet most wholesome, potion of affliction from the hand of the Father of spirits? Saint Paul shall close up the doctrine: When c 1 Cor. 11.32. we are judged, we are chastened of the Lord, that we should not be condemned with the world: and Saint Peter the use: d 1 Pet. 4.19. Wherefore let them that suffer according to the will of God, commit the keeping of their souls to him in well doing, as unto a faithful Creator. From the person I proceed to his actions, rebuke and chasten, not condemn and punish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; verba virtutem non addunt, soft words make smart blows nevertheless felt: if the strokes be as many, and inflicted with equal force, whether ye call it chastening or punishing, all is one to the poor patient. Indeed were there but a verbal difference, and not a real between punishing and chastening, this note would little better the music; but if ye look more narrowly into the words, ye shall find in them many and material differences. In punishing ye shall observe a Judge, in chastening a Father: in punishment a satisfying of justice, in chastisement a testifying of love: in punishment a compensation of desert, in chastisement a mitigation of favour: in punishment a principal respect had to a former offence, in chastisement to future amendment. A Judge principally regardeth the wrong done to the law, and therefore proportioneth his punishment to the quality of the offence: but a father, whom not love of law and justice, but the law of love moveth and after a sort enforceth to do what he doth for his child's good, is contented with such correction, not as he deserveth for the fault he hath committed, but that which he hopeth will serve for his amendment: Pro magno peccato parum supplicii satis est patri. In brief, this word Castigo, I chasten, how much soever at the first it affrighteth us, yet it affordeth us this comfortable doctrine, That God as a father inflicteth with grief and compassion, moderateth with mercy, and directeth by providence all the strokes that are laid upon his children. 1. He inflicteth with grief and compassion: O f Hos. 6.4. Ephraim, what shall I do unto thee? O Judah, how shall I entreat thee? my bowels earn within me, and my repentings roll together: and, For the g Jer. 9.10. mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are burnt up, so that none can pass through them, neither can men hear the voice of the cattles, both the fowl of the heavens, and the beast are fled, they are gone. h Mic. 1.8, 9 I will wail and howl, I will go stripped and naked: I will make a wailing like the Dragons, and mourning as the Owls: for her wound is incurable. 2. He mitigateth with mercy his children's payment, 1. In respect of time, 1. Indefinitely. 2. Definitely. 2. In respect of the grievousness of their strokes. He mitigateth in respect of time indefinitely: In a little i Esa. 54, 7, 8. wrath I hide my face from thee, for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer. For a small moment have I forsaken thee, but with great mercy will I gather thee: and, The God of all k 1 Pet. 5.10. grace, who hath called us into his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, establish, strengthen, settle you. Sometimes he prescribeth the definite time; as to l Gen. 41.1. Joseph for his imprisonment two years: to the m Jer. 25.11. They shall serve the King of Babel seventy years. Jews for their captivity seventy years: to n Dan. 4.25. Nabuchadnezzar for his humiliation seven years: to the o Apoc. 2.10. Ye shall have tribulation ten days. Angel of Smyrna ten days. And as he mitigateth their sufferings in respect of the time, so also in respect of the grievousness of their punishment: The Lord hath p Psa. 118.18 severely chastened me, saith David, but he hath not given me over unto death. God he is q 1 Cor. 10.13. faithful, and will not suffer his children to be tempted above their strength. 3. He directeth by his providence and fatherly wisdom all the crosses that are laid upon his children to special ends for their good: namely, to cure their dulness and stupidity, abate their pride, tame their wanton flesh, exercise their patience, inflame their devotion, try their love, wean their desires from this world, and breed in them a longing for the joys of heaven, and fruits of Paradise. Prosperity flattereth the soul, but trouble and affliction play the parts of true friends: they rightly inform us of the insufficiency of all worldly comforts, which leave us in our extremities, and can stand us in no stead at our greatest need. And therefore S. Bernard very well resembleth them to rotten stakes, flags, and bulrushes, which men catch at that are in peril of drowning, hoping by them to scramble out of the water: but alas, it falleth out far otherwise; these help them not at all, nor bear them above water, but are drawn down under water with them. This most serious lesson of the vanity of earthly delights & worldly comforts, we read in many Texts of Scriptures, hear in diverse Sermons, see in daily spectacles of men troubled in mind at their death: yet we never thoroughly apprehend it, till God's rod hath imprinted it in our bodies and souls: then finding by our woeful experience, that earthly felicity is nothing but misery masked in gaudy shows, and that all the wealth of the world, together with all carnal delights, cannot ease a burdened conscience, nor abate any whit of our pain, we begin to distaste them all, we grow out of love with this life, and entertain death in our most serious thoughts. Here the eye of faith, enlightened by divine revelation, seethe beyond death the celestial Paradise, & in it a crystal s Apoc. 22.1, 2. river of the water of life, & by it a tree of life, which bears twelve sorts of fruits: and besides these a heavenly City, shining with t Apoc. 21.18, 19 streets of gold, and foundations of pearl and precious stones, the sight whereof leaveth an unspeakable delight in the soul, which sweeteneth all temporal afflictions, and stirreth up in us an unspeakable desire of those solid comforts and substantial joys. u Ramus in orat. Heliogabalus was wont to set before his parasites a banquet painted on cloth, or carved in wood, or cut in stone; and whatsoever he fed upon in truth, they had drawn before them in pictures and images: such are the joys and delights which the Devil & the World presenteth unto us, false, shadowy, & vain. The true are to be found no where but in heaven, where those joys are in substance, which we have here but in shadows: x Aug. confess. l. 2. c. 5. Fornicatur anima, quae avertitur abs te, & quaerit extra te ea quae pura & liquida non invenit, nisi cùm redit ad te. pure, which we have here polluted: full, which we have here empty: sincere, which we have here mixed: perpetually flourishing, which we have here continually fading: to these substantial, full, pure, sincere, everlasting joys, God bring us for his Son Jesus Christ his sake. Cui, etc. THE NURTURE OF childs. THE XLVII. SERMON. APOC. 3.19. As many as I love, I rebuke and chasten. Right Honourable, etc. THat which Pliny writeth, and experience confirmeth concerning honeycombs, that the thinner and weaker honey runs out of them at the first, but the thickest and best is pressed & squeezed out of them at the last; we find for the most part in handling Texts of holy Scripture, compared by the Prophet a Psal. 19.10. David to hony-combs, the easier & more vulgar observations flow out of them upon the lightest touch, but we are to press each phrase and circumstance before we can get out the thickest honey, the choicest and most useful doctrines of inspired wisdom. The more we suck these combs, the more we may, the honey proveth the sweeter, the comb the moister; and, which is nothing less to be admired, the spiritual taste is no way cloyed therewith. Wherefore with your good liking and approbation, I will press again and again these mellifluous combs in our Saviour's lips, dropping celestial doctrine sweeter than honey, to delight the most distempered taste, and sharper than it, to cleanse the most putrefied sore. I rebuke and chasten; there is the sharpness, and as it were the searching virtue of honey: As many as I love, there is the sweetness. Parallel Texts of Scripture, like glasses set one against another, cast a mutual light: such is this Text, and that Deut. 8.5. Thou shalt also consider in thy heart, that as a man chasteneth his son, so the Lord thy God chasteneth thee: and, Job 5.17. Despise not thou the chastening of the Almighty: and, Prov. 3.11, 12. My son, despise not the chastening of the Lord, neither be weary of his correction: for whom the Lord loveth, he correcteth, even as a father doth the son in whom he delighteth: and, Hebr. 12.7. If ye endure chastening, God dealeth with you as with sons: for what son is he whom the father chasteneth not? As a Musician often toucheth upon the sweetest note in his song, Pavane or Galliard; so doth the holy Spirit upon this: and therefore we ought more especially to listen to it. For, 1. It convinceth the Papists, who over-value crosses and afflictions, accounting the bearing of them satisfactions for sins. For with a like pride, whereby they cry up their actions to be meritorious, they would improve their passions to be works satisfactory (by satisfactory intending such as make amends unto the justice of God) wherein they as much overreach, as they supererogate, or rather superarrogate in the former. Satisfactions to our brethren for wrongs done unto them, by restitution, mulct or acknowledgement of our fault, with ask forgiveness for it, we both teach and practise: but they shall never be able to satisfy us in this point, that any thing they can do or suffer, can satisfy God. Neither can our actions satisfy his law, nor our penal sufferings his justice: none can satisfy for sin, but he that was without sin: nothing can recompense an infinite transgression, but an infinite submission, or to speak more properly, the submission and passion of him that was infinite. It cost more to redeem sins than the world is worth: and therefore they must let that alone for him, who f Esay 63.3. trod the winepress alone. Before, I noted the difference between chastisement and punishment, in the one a compensation of wrong done to the person or law, is intended; in the other a testifying of love, and a care of amendment of the party chastened. Who would ever be so unreasonable, as to think, that a few stripes given by a tender-hearted father to the child whom he most dearly affecteth, were a satisfaction for the loss of a Diamond of great price? yet our sufferings hold not such a proportion. For what are our finite and momentary sufferings to the offence given to an infinite Majesty? Nothing can be set in the other scale against it to weigh it down, but the manifold sufferings of an equal and infinite person, the eternal Son of God. Neither will it help our adversaries any whit to say, that Christ satisfied for the eternal, but not for the temporal punishment of our sins. For this is all one as to say, that our Redeemer laid down a talon of gold for us, yet not a brass token: or paid many millions of pounds, yet not a piece. The Apostle said, he gave himself a g 1 Tim. 2.6. ransom for all: will they deny it to be a sufficient one? or was there any defect in his good intention? They have not rubbed their foreheads so hard, as to affirm any such thing. Well then, let them tell us how that man is perfectly ransomed by another, who is still kept in prison till he have discharged part of his ransom himself. This very conceit, that they merit by their actions, or satisfy by their passions, taketh away not only all merit, but all worth from them both. 2. It instructeth the penitent: for if afflictions are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, discipline and nurture, than somewhat is to be learned by them. It is good for me, saith h Psal. 119.71. David, that I was in trouble, that I might learn thy statutes. Blessed is he, saith Saint * Greg. mor. in Job c. 5. v. 17. Gregory, who is chastened of the Lord, Quia eruditur ad beatitudinem; because he is set in the right way to blessedness. The Greeks' say in their Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latins answer them both in the rhyme & reason, Nocumenta documenta, that is, we gain wit by our losses, and the rod imprinteth learning into us. What we learn in particular by it, I shall God willing declare at large hereafter: this lesson shall suffice for the present, That as a loving father never beateth his child without a fault, so neither doth God chasten us without a cause: our sins are the cords which furnish his whip. Lam. 3.39. Man suffereth for his sin. It is true that sin is not the adequate or only cause for which God striketh his children, yet is it always causa sine quâ non, a cause without which he never striketh them. i Joh. 9.3. Although neither the blind man his sin, nor his fathers were the cause why he was borne blind more than other men, but that through the miraculous cure of his blindness all might see the divine power of Christ; yet certain it is that he and his father for their sins deserved it or a greater punishment. Likewise Jobs sins were not the cause why the arrows of the Almighty fell thicker upon him than any other, but it was to make him a rare mirror of patience, and convince Satan of his false slander, and to take occasion of crowning him with greater blessings in this life, and everlastingly rewarding him hereafter; yet Job denies not that those calamities fell justly upon him: k Job 7.20. I have sinned, saith he, O Lord, what shall I do unto thee, O thou preserver of men? 3 It comforteth all that are afflicted: there are as many arguments of comfort in it, as words of arguments. Is any man either impoverished with losses, or visited with sickness, or strucken with sores, or oppressed with heavy burdens, or pined with famine, or grieved with death of friends, or affrighted with terrors of conscience? let him lay this text of holy writ to his heart, and it will presently assuage his pain, and in the end, if not cure his malady, yet make it sufferable, yea and comfortable also to him. Let him thus question with himself: Who afflicteth me? It is answered, God, I. How proceedeth he to afflict? After warning, and upon conviction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rebuke. What are afflictions? chastisements, and chasten. Whom doth he thus afflict? only some stubborn and obstinate sinners, or desperate castawayes? nay, but all his children, as many. Why afflicteth he? Because he loveth them. I. It is God that smiteth me, can I resist his power? must I not obey his will? Rebuke. He hath given me warning before, and I suffer but what I deserve: Quae venit ex merito poena ferenda venit. Chasten. He inflicteth with grief, moderateth with love, guideth with fatherly providence what he ordereth me to suffer; shall I refuse nurture, and show myself a bastard and no son? had I rather he should leave me to myself, to follow my own courses, according to the bent of my corrupt nature, with a purpose to deprive me of his glory, and disinherit me of his kingdom? As many. He disciplineth all his children, am I better than all the rest? As I love. His only motive herein is his love, and shall I take that ill which is sent to me in love? shall I be afraid of, and refuse love tokens? shall I be grieved and dismayed because I have now more sensible experience of his care and love than ever before? To join all together, to make of them all a strong bulwark against impatiency in all sorts of afflictions and tribulations: Shall we either stubbornly refuse, or ungraciously despise, or take unkindly after all fair means by us sleightened, the deserved chastisement of our heavenly father, which with great moderation and greater grief, he inflicteth upon all his dearest children in love? Can we justly repine at any thing offered us upon these terms? is not this salve of the spirit alone of itself able to allay the most swelling tumour of the greatest hearts grief? I rebuke and chasten as many as I love. Rebuke and chasten. So doth the Translator render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, truly and answerably to the main intent of the Spirit, but not fully and agreeably to the nature of the letter: we have no one English word capable of the whole contents of the two words in the original. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily signifieth to evict or convince, to give evidence of any thing or against any person, to lay his sins open before him, in such sort that he cannot but see them, and be ashamed of them; as in these passages, l Heb. 11.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, m Eph. 5.11. and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, n Psal. 50.21. Bud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Faith is the evidence of things not seen; and, I will rebuke thee, and set thy sins in order before thy face; and, Have no fellowship with the unfruitful works of darkness, but by the light of truth discover and openly rebuke them. Likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word much more pregnant than chasten; and, if you will have it in one word expressed, is, I nurture, or, I discipline: for the word implieth as well instruction as correction. Now out of the nature of the phrase, which signifieth to rebuke upon conviction, or evidently convince by reproof, and the order of the words, first rebuke, and then chasten, All Judges and Ministers of justice are lessoned to be better instructed and informed in the causes they sentence, than usually they are; to sift matters to the very bran, to weigh all circumstances together before they give judgement. For to reprove without cause deserveth reproof, to censure without a fault deserveth censure, and to punish without conviction deserveth punishment. o Fulgent. ad Monimum. Ipsa justitia, si puniendum reum non invenerit, sed fecerit, injusta est. Punishing justice if it fall not upon a party legally convicted, is itself injustice, and punishable in a Magistrate. Now that they who are in authority may not exercise injustice in stead of executing justice, 1 They must indifferently hear both parties. Philip kept an ear always for the defendant: p Orat. de coron. in prooem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Demosthenes in his famous oration for Ctesiphon, putteth the Athenian Judges in mind of this, which he calleth the first law of equity, to hear both the plaintiff and defendant with indifferency. For as q Senec. in Trag. Qui aliquid statuerit parte inauditâ alterâ, aequum licet statuerit, haud aequus est. Seneca saith truly, He that giveth a right judgement without hearing both parties, is no righteous Judge: and therefore r Suet. in Claud. Pronunciabat saepè alterâ parte auditâ, saepè neutrâ. Suetonius justly chargeth Claudius with injustice, for precipitating his sentence before he had given a full hearing to both parties, nay sometimes to either. 2 They must lay all that they hear, and what is brought on both sides, in an even balance, and poise them together: Res cum re, causa cum causâ, ratio cum ratione concertet; by the collision of arguments on both sides the fire of truth is struck out. Protagoras his exception was good against them, who to prove the providence of their paynim gods, brought a number painted in a Table of them that calling upon them escaped shipwreck: At picti non sunt, inquit, qui naufragio perierunt; True, saith he, but none of those who notwithstanding their prayers to them suffered shipwreck, are any where painted, neither is there any register kept of them. 3 They must maturely advise, and seriously consider of the matter before they pass sentence. The eye unless it be fixed upon the object, cannot perfectly discern it, nor distinguish it from things that are near and like unto it. And howsoever in a clear water we may easily perceive any thing that is in the bottom, yet if it be troubled we cannot: and in every Court there are many troublers of the water, the Lawyers by their wrangling, and the witnesses by their varying, the Judges by their different opinions, (to speak nothing of Angels also troubling the clear stream of justice at certain times.) 4 The eyes of their judgement must be free from all mists of prejudice, and clouds of affection. For as that which a man looketh upon through red or green glass, seemeth to be of that colour the glass is of, though it be of a far different, if not a contrary: so that which we judge out of a forestalled conceit, or prejudicated opinion, seemeth to answer to our opinion of it, how contrary soever it be. The Roman soldiers, as t Diu. instit. l. 1. Lactantius noteth, thought verily that the goddess worshipped at Syracuse, being demanded whether she would be carried by them to Rome, answered, that she would: not that the image spoke any such word, but because they were before strongly persuaded that the goddess would give such an answer. Unless those that sit in judgement observe these rules, they may easily take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fallacy for a demonstration, and a malicious calumniation for a legal conviction. If their eyes be either dim with private affection, or blinded with rewards, or wink through carelessness, or are shut through wilfulness; that will fall out which S. u L. 2. ep. 2. Inter leges ipsas delinquitur, inter jura peccatur, innocentia nec illic ubi defenditur reservatur, qui sedet crimina vindicaturus, admittit; & ut reus innocens pereat, sit nocens judex. Cyprian so grievously complaineth of, Injustice sitteth in the place of justice, and even in the sight of the laws, hanging about the judgement, seat the laws are broken: the Judge who sitteth to revenge wrongs offered, offereth that which he should revenge, and committeth that which he should punish (and hath his conscience coloured with sins of a deeper die than the scarlet of his robes.) The Empress wisely advised her husband, when sitting at play, and minding (as it seems) that more than the cause before him, he rashly pronounced sentence; Non est vita hominum ludus talorum, The sitting upon life and death is not like the playing a game at Tables, where a Table-man of wood is taken up by a blot, and thrown aside without any great loss; the life of man is of more worth than so. Though all men detested Sejanus, and that most deservedly, yet when they heard him adjudged to a most cruel and infamous death by no legal proceed or course of justice, the hate of all men recoiled back upon the Judges, and the people began to pity that great favourite, who before was most odious: Crepat ingens Sejanus, great Sejanus is drawn upon an hurdle, and he suffereth for too much abusing his Prince's favour. * Juven. sat. 9 — Sed quo cecidit sub crimine? quisnam Delator? quibus indiciic? quo teste probavit? etc. Nil horum: Verbosa & grandis epistola venit A Capreis. Benè habet, nil plus interrogo.— What crime was laid to his charge? what evidence was given in against him? what witnesses were sworn? I hear of none: only I hear of a long letter sent from the Emperor, taking his pastime at the Capri. Hush, not a word more. Who doth not observe in our own Chronicles how God met to Hastings his own measure, who the same day that the Earl Rivers, Grace, and others, in the reign of Edward the fourth, without trial of law, were by his advice executed at Pomfret, had his head strucken off in the same manner in the Tower of London? Such as Tiberius his Judges, or Edward the fourth's, are no fit Precedents for Christian Magistrates; this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my text will evidently convince them at Christ's tribunal in the clouds, for not looking better to their evidence when they sat on the bench here below: let them therefore take judicii praefidem for a precedent in their judgements, even God himself; who, as we x Gen. 18.20. read, though the sin of Sodom were exceeding great, and the cry of it went up to heaven, yet came down from heaven to see whether they had done according to that cry, Chrys. in Gen. before he reigned down fire and brimstone, to burn their bodies with unnatural fire, whose souls burned with unnatural lust. As the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I rebuke, rebuketh the carelessness & rashness of Judges and Magistrates, in giving sentence upon the life or state of any in question before them: so the other word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I instruct by chastening, instructeth fathers and mothers to perform that duty which they own to God, and must perform to their children, viz. before them continually to rehearse the law of God, y Deut. 11.19. & 4 10. To talk of it when they are in their house, and when they walk abroad, when they lie down, and when they rise up. Above all things they must take care to season their young and tender years with pure and incorrupt religion, and bring them up in the fear of God: otherwise they are but half parents, if they have not as well a care of their souls as of their bodies; if they pamper the flesh in them, but starve the spirit; if they labour not to be God's instruments for their eternal, as they have been for their temporal life. Doubtless z Pro. 1.8. Solomon, who injoineth children to hear their father's instruction, and not to forsake the law of their mother, because they shall be as an ornament of grace unto their head, and chains about their neck, implieth in the duty of children to receive, the duty of parents to give them such instructions and laws. What years fit to lay the ground colour of virtue and true religion, * Quint. instit. orat. l. 1. c. 1 Sapor quo nova imbuis diutissimè durat. Horat. ep. Quo semel est imbuta recens servabit odotem testa diu. Naturâ tenacissimi sumus eorum quae rudibus annis imbibimus, nec lanarum colores quibus simplex ille candor mutatus est, elui possunt. Quint. il. than those which are the more capable thereof, because as yet without any tincture at all? when better forming the mould of the heart and affections than when it is softest? and who rather to do it than a father, whose workmanship next after God the child is? If it have any blemish or deformity of body, be it a scar in the face, or stammering in the tongue, or wrinesse in the neck, or disproportion in any limb, what will not a tender hearted parent do to take away such a blemish, and rectify such a distortion? All children are borne with worse deformities in their soul than these imperfections are in their body, and yet how few parents take them to heart? Scarce one of an hundred attendeth upon God's ordinance, and useth the means therein prescribed to cure the natural blindness of ignorance, or to purge the dregges of concupiscence in them, or to break them of many ill customs and habits growing upon them. If children stammer out good words, or pronounce them lispingly, their fathers and mothers are offended at it, and rebuke them for it; but if they speak plainly and distinctly their words, though they be never so rotten and unsavoury, they make much of them for it: Verba ne Alexandrinis quidem permittenda deliciis, risu & osculo excipiunt. Hence it cometh to pass that they can speak ill before they can well speak, and drinke-in many vices with their mother's milk, and get such ill customs and habits, which afterwards when, they would, they cannot leave; because, according to our true Proverb, That will never out of the flesh which is bread in the bone. It would touch the quickest veins in the heart of a Christian Parent, to hear what a grievous complaint diverse children made against their fathers & mothers in a Cyp. ser. de lap. Nos nihil fecimus, nec derelicto cibo & poculo Dei, ad profanas contagiones sponte properavimus, perdidit nos aliena perfidia, parents sensimus parricidas, illi nobis Deum patrem, & ecclesiam matrem abnegarunt. S. Cyprian his days. Alas, what have we done that we are thus pitifully tormented? The negligence, or treachery, or misguided zeal of our parents hath brought all this misery upon us; we perish through others default; our fathers and mothers have proved our murderers; they that gave us our natural life bereft us of a better, by depriving us of the wholesome nourishment of the Word, and giving us a scorpion in stead of fish; they plunged us in the mire of all sensual pleasures, when they should have dipped us in the sacred Laver of regeneration; they kept us from God our Father, and the Church our Mother. But I will not longer insist upon this observation, because (as I conceive) the Spirit useth this speech not so much to set an edge upon our religious care & diligence, as give a back to our patience; only I propose Monica the mother of S. Austin as a pattern to all parents: b Aug. confess. l. 1. c. 11. Illa magis satagebat ut tu mihi pater esses quam ille, & conturbata erat propter baptismi dilationem, quoniam sempiternam salutem meam chariùs parturiebat. She endured, saith he, greater sorrow, and was longer in travel for my second birth than my first, and much more rejoiced at it; she continued her fervent prayers day and night, with sighs of grief and tears of love, for my conversion. Sometimes she sought to win me by sweet allurements, sometimes by sharp threats, sometimes by force of argument, sometimes by vehemency of passion; she dealt with many learned Bishops to confer with me, to convince me of my errors, whereof one sent her away with this comfort; * Confess. l. 2. c. 12. Fieri non potest ut filius tantarum lachrymarum pereat; It is not possible that a child should miscarry, for whom the mother hath taken so much thought, and shed so many tears. This care of planting religion in the hearts of children, as ground new broken up, and watering the roots of grace in them by frequent admonitons and instructions, is assigned for the chief cause of those extraordinary blessings which God bestowed upon Abraham: for so we read, c Gen. 18.17. Shall I hide from Abraham the things that I do, seeing he shall be a mighty nation, and all the nations of the earth shall be blessed in him? for I know him, that he will command his sons, and his household after him, that they shall keep the way of the Lord, to do justice and judgement, that the Lord may bring upon Abraham that which he hath spoken of him. Now because such is the wantonness and stubbornness of most children, that they cannot be taught any thing without fear of the rod, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in some sort appropriated to gentle corrections, such as are used by Masters and Fathers in the nurturing and teaching their scholars and children. Wherein God taketh a clean contrary course to the custom of most earthly parents: for they commonly beat those children whom they affect not, and lay stripes upon them often without cause or mercy; but they are most indulgent unto, cocker up, and never leave embracing and kissing their darlings: God contrariwise scourgeth that child most, whom he most delighteth in. Why? taketh he any pleasure to see his dearest children's eyes swollen with weeping, their cheeks blubbered with tears, their flesh torn with rods? Surely no: for they that are in such a plight, are rather rueful spectacles of misery, than amiable objects of love: how then doth he that in love, which he loveth not to do? Is not that elegant speech of Saint Austin a riddle, Castigat quos amat, non tamen amat Castigare; He chasteneth whom he loves, yet he loves not to chasten? None at all: for a Surgeon lanceth the flesh of his dearest friend or brother in love, yet he taketh no pleasure in lancing, nor would do it at all, but to prevent the festering of the sore. The best answer to the former objection will be, to assign the reasons why God in justice and in love cannot oftentimes withhold his rod from his dearest children. To speak nothing of the relics of original sin in us after Baptism, which like cinders are still apt to set on fire God's wrath, and like an aguish matter left after a fit, still cause new paroxysmes of God's judgements: ease itself and rest casteth us into a dead sleep of security, which we are never thoroughly awaked of, till God smite us on the side, as the d Acts 12.7. Angel did Peter. Prosperity, and a sequence of temporal blessings, like fatness in the soil, breed in the mind a kind of rankness, which the sorrows of afflictions eat out. Moreover, worldly pleasures distemper the taste of the soul, so that it cannot relish wholesome food; which evil is cured by drinking deep in the cup of tears. Neither seemeth it to stand with the justice of God, that they who are to triumph in heaven, should perform no worthy service in his battles upon the earth. It is too great ambition for any Christian to desire two heavens; and to attain greater happiness than our Lord and King, who took his cross in his way to his Kingdom, and was crowned with thorns before he was crowned with glory. e Lact. div. instit. Lactantius rightly observeth, Bonis brevibus mala aeterna, & malis brevibus bona aeterna succedunt: that we are put to our choice, either to pass from momentary pleasures to everlasting pains, or to pass from momentary pains to everlasting pleasures; either to forgo transitory delights for eternal joys, or to buy the pleasures of sin for a season at the dear rate of everlasting torments. Were there no necessity of justice, that they who are to receive a superexcellent weight of glory, should bear heavy crosses in this life; nor congruity of reason, that they who are to be satisfied with celestial dainties, should fast here, and taste of bitter sorrows, that they might better relish their future banquet: yet it were an indecorum at least, that the Captain should bear all the brunt, and endure all the hardness, and the common soldier endure nothing; that the head should be crowned with thorns, and the members softly arrayed; that the head should be spit upon, and the members have sweet ointments poured on them. Wherefore Saint Paul teacheth us, that all whom God fore-knew, he predestinated to be made conformable to the f Rom. 8.29. image of his Son, who was so disfigured with buffets, stripes, blows, and wounds, that the Prophet saith, he had no g Esa. 53.2. form in him. What himself spoke of the children of Zebedee, appertains to us all, Ye shall h Mat. 20.22. drink of my cup, and be baptised with the baptism wherewith I am baptised withal. By baptism he meaneth not to be dipped only in the waters of Marah, but to be plunged in them over head and ears, as the ancient manner of baptism was. He who was nailed to the Cross for us, will have us take up our i Mat. 10.38. cross and follow him. He that endured so much to show his love to us, will have us in some sort to answer him in love: which as it is a passion, so it is tried rather by passions than by actions; in which respect we must not only do, but suffer for his sake, that our love may be complete both in parts and degrees. To you it is k Phil. 1.29. given, saith Saint Paul, not only to believe in him, but to suffer for his sake. For he l 1 Pet. 2.21. suffered for us, giving us an example. Should he have suffered all for us, and as he took away all sin, so all suffering from us, carrying away all crosses and tribulations with him; patience should not have had her work among other divine virtues and graces, and thereby our crown of glory should have wanted one most fair and rich jewel. Wherefore God, who is all goodness, desirous to make us partakers of all the goodness which our nature is capable of, by the misery of his distressed members giveth matter for our charity and compassion, by our continual temptations matter for faith, by conflicts with heretics and persecuters matter for constancy, by the dangers of this life matter for wisdom, by our manifold infirmities and frailties matter for humility, by chastenings and afflictions matter for patience to work upon. Whether for these, or any better reasons, best known to himself, it is that our heavenly Father holdeth a heavy hand sometimes over his dearest children, certain it is, that few or none of them escape his stroke: he chasteneth as many as he loveth; or, as we read Hebr. 12.6. he scourgeth every son whom he receiveth: therefore all that n 2 Tim. 3.12. will live godly in Christ Jesus must suffer affliction. Afflictions are in our way to heaven: for we must through many o Acts 14.22. afflictions enter into the Kingdom of God. Before we sing the song of Moses and the servants of God, we are to swim through a sea of burning glass: the sea is this present life, swelling with pride, wan with envy, boiling with wrath, deep with fraud and malice, foaming with luxuriousness, ebbing and flowing with inconstancy; which is here said to be of p Apoc. 15.2. I saw as it were a sea of glass mingled with fire. glass, to signify the brittle nature thereof; and burning, to represent the furnace of adversity, wherein the godly are still tried and purified in this world. And that we may not think, that God his rod is for those only who are habes in Christ Jesus, let us set before us David and Jeremy: the former a man after Gods own heart; the latter a Prophet sanctified from his mother's womb: the former laid his heart a soaking in the brine of afflictions: Every q Psal. 6.6. night (saith he) wash I my bed, and water my couch with my tears: and, r Psal. 102.9. I have eaten ashes for bread, and tears have been my drink day and night. The other cryeth out in the bitterness of his soul, I am the man that have seen * Lam 3.12, 15. affliction in the rod of his indignation. He hath bend his bow, and made me a mark for his arrows, and hath filled me with bitterness, and made me drunk with wormwood. Verily Job sipped not of the cup of trembling, but took such a deep draught, that it bereft him in a manner of all sense, and put him so far besides himself, that he curseth the very day of his birth, and would have it razed out of the calendar: s Job 3 4, 5, 6, 7. Let that day be darkened, let the shadow of death obscure it, let it not be joined to the days of the year, nor let it come within the count of the months: why died I not in my birth? why died I not when I came out of the womb? Ye hear the loud cries of God's children, whereby ye perceive they feel oftentimes the smart of their Father's rod, and are sore beat by him. Applicat. Deus unum habuit filium sine flagitio, nullum sine flagello. 1. Is it so? doth God chasten every son whom he receiveth? nay in whom he delighteth, not sparing his only beloved son, with whom he was ever well pleased? why then should we look to be privileged and exempted from the orders of Christ's school? How nice and tenderly have we been brought up, that we cannot endure the sight of our heavenly Father's rod? We stick to sip of that cup which was David's diet-drink; and Jeremy and Job took it all off: are we better than these holy men? nay are we too good to pledge our Saviour in the cup of his passion? Do we breathe out some sighs in our crosses? he sighed out his last breath in torments upon the cross: Nos suspiramus in cruciatibus, ille expiravit in cruse. Do our troubles and vexations draw some watery tears from our eyes? his drew from him tears of blood, yea clotted blood from all parts of his body. Doth the burden of our sins press our souls? the burden of the sins of the whole world lay upon him. Are we pricked with cares? he was crowned with thorns. Are we cruciated? he was crucified. Tacitus reporteth, that though the amber ring among the Romans were before of no value, yet after the Emperor began to wear it, it became to be in great esteem: so (me thinks) sith our Lord and Saviour both bore his cross, and was borne upon it, we should make better reckoning of crosses; and it should be counted an honour for every Christian to take up his cross and follow him. 2. Again, doth God chasten as many as he loveth; and consequently, loveth them not at all whom he never chasteneth? how far then are most of us besides the matter in our judgement, and opinion of these things? If we see a man flourish in prosperity, we commonly say such a man is beloved of God; for he thriveth in the world, and all things prosper with him: but if on the sudden all the fruits of his labours are blasted with some sharp wind of adversity, if we see him never without some grief or other, some cross or other, we altar our opinion, and suppose him to be some wretch, whom God plagueth for his sins. If the Viper be upon Paul's hand, he is presently a t Act. 28.4. murderer, whom vengeance would not suffer to live: whereas the verdict and sentence of the Holy Ghost, whereto our judgements should absolutely submit, is fare otherwise. Lo, these are the wicked, who have their u Psal. 17.14. portion in this life, the rod of God is not upon them: they grow in wealth, and their seed is established in their sight. They come in no * Psal. 73.5, 6, 7. trouble like other folk, neither are they plagued like other men. Their eyes stand out with fatness, and they have more than heart can wish. Thou hast planted x Jerem. 12.2. them, and they have taken root, and bring forth fruit. I speak not this to detract from the bounty of our gracious God, who hath the blessings of this life and the life to come in store for his children, and he bestoweth them upon them, when he seethe it good for them; but to lessen somewhat our great opinion of them, and put us in a better conceit of afflictions, which are surer arguments of God's love than the other. Had the Apostle said, We must through many pleasures enter into the Kingdom of Heaven, it is to be thought Heaven would have been full by this time: but he saith not so, but the direct contrary; We must through many y Acts 14.22. afflictions enter into it. Wherefore, as passengers that have been told that their way lieth over a steep hill, or down a craggy rock, or through a morish fen, or dirty vale, if they suddenly fall into some pleasant meadow enamelled with beautiful flowers, or a goodly corn field, or a fair champain country, look about them, and, bethinking themselves where they are, say, Surely we are out of the way, we see no hills, nor rocks, nor fens, nor deep clay: this is too good to be the right way. So in the course of our life, which is a pilgrimage upon earth, when we pass through fields of corn, or gardens of flowers, and enjoy all worldly pleasures and contentments, let us cast with ourselves: Surely this is not the way the Scripture directeth us unto, here are not the tribulations we are to pass through, we see no footsteps of God's Saints here, but only the print of Dives feet; somewhere we have missed our way, let us search and find out where and when we turned out of it. This anxiety of mind, this careful circumspection, this questioning ourselves, and suspecting our own ways, will bring us into the right way: for by thus afflicting ourselves in prosperity, we shall make it the way to Heaven. As the Passeover was to be eaten with sour herbs, so let us sauce all our worldly comforts with these sharp and sour meditations, that we surfeit not of them. We find no grievous crime laid to Dives his charge, only this is father Abraham's memento to him: Son, remember thou receivedst thy pleasure in this life. Continual z Lact. divin. instit. l. 6. c. 21. Cavenda sunt oblectamenta ista tanquam laquei & plagae, ne suavitudinum mollitie capti, sub ditionem mortis cum ipso corpore redigamur cui mancipamur. prosperity and worldly pleasures are like luscious fruit, more sweet than wholesome: they distemper the spiritual taste, they breed noxious humours in the body, and dangerous maladies in the soul. And if they end not in sorrow, we are the more to sorrow for them, according to that sweet speech of Saint * Aug. confess. l. 10. c. 1. Caetera vitae hujus tantò minus flenda, quantò magis fletur in iis, etc. Austin: The joys and delights, or rather the toys and vanities of this life, are by so much the less to be bewailed, by how much more we bewail; and by so much the more to be bewailed, by how much the less we bewail them, and for them. On the contrary, afflictions are usually tokens of God's love, badges of his servants, arguments of his care, remedies against most dangerous evils, and occasions of excellent virtues: and as the other have a sweet taste at the first, but are bitter afterwards; so these are bitter at the first, but sweet at the last. For in the end they bring the quiet fruit of a Heb. 12.11. righteousness to them thot are exercised thereby. b John 16.20. Ye shall mourn, saith Christ to his Disciples, but the world shall rejoice; but be of good comfort, your sorrow shall be turned into joy. What then? are we professedly to pray for afflictions? No, God requireth no such thing; but only that we patiently endure them. May we not enjoy the blessings of this life? We may, but not overjoy in them. What Christ speaketh of riches, may be said of the rest: If honours, if promotions, if all sorts of worldly comforts abound to us, let us not set our hearts on them: let us neither accept the greatest preferments with his curse, nor repine at the greatest afflictions with his love. As Fabritius told Pyrrhus, who one day tempted him with gold, and the next day sought to terrify him with an Elephant, which before he had never seen; Yesterday I was no whit moved with your gold, nor to day with your beast: So let neither abundance transport us, nor wants dismay us: neither prosperity exalt us, nor adversity deject us; but both incite us to bless God: In prosperity to praise his bounty, and in adversity his justice; and in both, his provident care over us. And the Lord of his infinite mercy inform us by his Word of the true estimate of the things of this life, that we neither over-value earthly blessings, nor undervalue crosses and afflictions: that we be neither lifted up with the one, nor depressed with the other; but always even balanced with his love. And because the bitter cup of trembling cannot pass, but first or last we must all drink it, let us beseech him to sweeten it unto us, and strengthen us with cordials of comfort, that we faint not under his rod, but endure with patience what he inflicteth in love, and overcome with courage what he suffered for love, that following his obedience, and bearing his cross, we may enter his Kingdom, and wear his Crown. Cui, etc. THE LOT OF THE GODLY. THE XLVIII. SERMON. APOC. 3.19. As many as I love, I rebuke and chasten. Right Honourable, etc. I Have discovered unto you in the opening of this Text four springs of the rivers of Paradise, for the comfort and refreshing of all that are heavy laden, and wearied in their travel to the celestial Canaan, and often scorched with the heat of heartburning sorrows and grief: The first arising from the author of afflictions. The second from the nature of afflictions. The third from the subject of afflictions. The fourth from the end of afflictions. 1. God sendeth afflictions, I. 2. Afflictions are chastenings, chasten. 3. Chastenings are the lot of all his children, as many. 4. All his children thus chastened are beloved, as I love. 1. God hath a hand in the scourging his children, I. Let us therefore 1. Submit under his mighty hand in patience. 2. Lay our hand on our mouth in silence. 3. Lift up our hands to him, and in prayer turn to him that smiteth us. 2. All our sufferings are chastenings of our heavenly Father for our amendment. Let us therefore 1. Be instructed by them. 2. Take comfort in them. 3. Be thankful for them. 3. Chastenings are the lot of all God's children: therefore let 1. None repine at them, 2. All look and prepare for them. 4. God striketh his children not in anger, but in love: therefore let us 1. Seek to be of the number of his children, 2. Embrace his love, 3. In like manner chasten those whom we love. The water of the two former springs we have tasted heretofore; let us now draw out of the third, which is so great and spacious that all God's children may bathe in it together. As many. God scourgeth every son whom he receiveth, not exempting his best beloved and only begotten Son. For the * Esay 53.5. chastisement of our peace was laid upon him; he was chastened for our sins, but we for our amendment. In every part of God's floor there is some chaff, affliction is the fan to cleanse it: in all the gold of the Sanctuary there is some dross, affliction is the fire that purgeth it: in all the branches of the true Vine there are some superfluous stems, affliction is the pruning knife to cut them off: in all the members of the mystical body there are some peccant humours, affliction is the pill to purge them. We are all too greedy of the sweet milk of worldly pleasures, therefore God weaneth us from them by anointing the teat with wormwood. When the Angel in the a Apoc. 14.17. Apocalypse had recorded all the troubles, and calamities, and miseries that should fall in the last times, he closeth up all with this epiphonema, Here is the patience of the Saints: as if the Saints were to bear them all, who certainly bear the greater part. For beside common evils, in which most men (if not all) have their part, though usually Benjamins portion is the greatest, I mean, loss of goods, decease of friends, captivity, banishment, imprisonment, sickness, and death; there are many heavy crosses laid upon the Saints of God, which the children of the world never see, and much less feel the weight of them. Many have written learnedly of the diverse sorts and forms of material crosses, wherewith the bodies of God's children have been tortured by persecuting Tyrants; but none yet hath, or (as I am persuaded) can describe the spiritual crosses, wherewith many of them have been, and are daily martyred in mind. I will set five before you, and let every one add his own particular cross unto them: they are 1. Derision. 2. Indignation. 3. Compassion. 4. Spiritual desertions. 5. Godly sorrow. 1. Derision: for as Ishmael derided Isaac, and as Michol scoffed at David, so they that are b Gal. 4.29. borne of the flesh, mock at them that are borne of the spirit; and this scorn and derision so grievously afflicted many of God's children, that it is called in Scripture c Heb. 11.36. persecution, and a great trial. Others had trial of cruel mockings; and as he that was borne of the flesh persecuted him that was borne of the spirit, so it is now. 2. Indignation at the prosperity of the wicked, which was a great eyesore, as we heard before, to d Job 21.7, 8, 9.10.11, 12, 13. Job, e Psal. 73.3, 4, 5, 6, 7, 8, 9, 10, 12. David, and f Jer. 12.2. Jeremy. 3 Compassion for the miseries of Gods chosen, 2 Cor. 11.28, 29. 4 The state of spiritual desertion, when God seemeth for a time to withdraw the comforts of the Spirit from them, Psal. 22.1, 2. 5 Godly sorrow, when they are cast down to the ground with the weight of their sin, and have a quick sense and feeling of the displeasure of their heavenly Father. The three former scourges draw many tears from their eyes; but the two latter life-blood from their hearts: and if God stayed not his hand, and in the depth of their sorrows refreshed them with comforts, they could not but be swallowed up in the gulf of despair. For the more a man feareth God, and is sensible of his love, the more tender he is to bear his wrath; and the tenderer he is, the arrows of God pierce deeper, and stick faster in the soul, which none can pluck out but he that shot them. g Ovid. de trist. l 1. — Qui vulnera fecit Solus Achilleo tollere more potest. The reprobate, as Calvin rightly observeth, though God lay often upon them many heavy strokes, yet because they weigh not the cause, nor are pricked in heart for their sins, by their carelessness gather hardness; and because they murmur and kick against God, and make an uproar against his proceed, their rage transporteth them into madness, and their madness breeds in them an insensible stupidity: but the faithful being admonished by God his correction, presently descend into the consideration of their own sins, and being stricken with grief and horror, fly to him by humble prayer for pardon; and unless God in mercy should assuage these sorrows, wherewith their souls are heavy unto death, they would buckle under so great a burden, and languish in despair. The manner of the h Plin. nat. hist. l. 28. Psylli si arbitrantur supposititium esse aliquem in stirpe, admovent ei ut pungant colubra; si non sit de gente, mori cum pupugerint; si de gente sit, vivere. Psilli (which are a kind of people of that temper and constitution that no venom will hurt them) is, that if they suspect any child to be none of their own, they set an adder upon it to sting it; and if it cry and the flesh swell, they cast it away for spurious: but if it never quatch nor be the worse after it, they account it their own, and make very much of it. In like manner Almighty God tires his children by enduring crosses and afflictions: he suffereth the old Serpent to sting them, and bring troubles and sorrows upon them; and if they patiently endure them and make good use of them, he offereth himself unto them as to children, and will make them heirs of his kingdom: but if they roar, and cry, and storm, and fret, and can no ways abide the pain, he accounteth them for i Heb. 12.8. bastards and no children. God commanded the Altar, and Table, and Candlesticks, and vessels, and instruments in the Sanctuary to be made of pure and beaten gold: and accordingly all they that hope or desire to be made vessels of honour and golden instruments of God's glory, must make account to be tried in God's furnace, and beat with his hammer. We may not look to find God in the pleasant gardens of Egypt, whom Moses found in the thorny bush. The Spouse in the Canticles met not with him whom her soul loved in the day of prosperity, but in the night of adversity. None ought to be extraordinarily affected in ordinary accidents, nor impropriate to himself the common afflictions of all God's children. The Poet said truly, Solamen miseris socios habuisse doloris. Therefore Socrates professed that he was the more willing to drink off his fatal potion prepared by the State, because after his death he should meet with Palamedes, whose lot it was to be unjustly condemned, as he was. If there be any virtue in this drug, any comfort in the society of sufferers, if grief be diminished by dividing it among many, we have as many partners in our afflictions as God hath children in the world: we bear not alone Christ's whole cross, as Simon Cyreneus once did; all the Saints of God bear a part with us. May we not in this respect take great comfort in affliction, that by them we are made free of Christ's school, and partakers of the nurture & discipline of all God's children, and in it every day more and more conformed to the image of our Saviour? which the more it was defaced, the more fair and beautiful it maketh us; the more pitiful it was to behold, the more powerful to move compassion, and purchase to us freedom from all misery and woe. The stretching of his joints added to our stature, and the blackness and wannesse of his stripes proved the beauty of our souls: the wider his wounds were torn, the more anguish ran out of our sores; the more blood he shed out of his heart, the more he poured into our veins, and the abundance of his tears was the overflowing of our waters of comfort. Therefore the Spouse of Christ contemplating the image of her husband, by so much the more amiable, by how much the more disfigured for her sake, blusheth not to proclaim herself black; k Cant. 1.5. Bernard. in Cant. Non erubescit nigredinem quam scit prcaeessisse in sponso, nihil gloriosius putat, quam Christi portare opprobrium. I am black, O ye daughters of Jerusalem. Because it was the colour of her husband, she taketh a glory in bearing his shame; a holy pride in resembling the colours of his stripes: Nigredo est, sed sponsi similitudo est; seem it a deformity, yet it is a conformity to her husband Christ Jesus. Yea, but Cardinal l Bell. l. 4. de not. eccles. c. 18. Bellarmine laboureth to wrest out of our hands the strong weapons we find in my text against impatiency, and repining at afflictions: for he maketh temporal felicity an inseparable note of true believers, and consequently temporal infelicity, and outward calamities the marks of heretics and reprobates, living and dying without the Church, as being aliens from the Commonwealth of Israel. If this were so, all the balm of Gilead would not cure the wounds and sores of Christ's afflicted members: if to losses, disgraces, banishment, imprisonment, and all outward evils which they often endure, you add the note of a reprobate, and a fearful expectation of everlasting pains to succeed these which put their patience daily to the test; how can they but condemn their eyes to everlasting tears, who have no hope of a better life hereafter, and are here made a spectacle to the world, and Angels, and men, who are killed all the day long, and therefore dye daily? But be of good comfort all ye who sigh and groan under the burden of your afflictions, or weight of your crosses: he who excludeth you out of the true Church by reason of your manifold afflictions in this life, excludeth with you the holy Prophets and men of God, before Christ's coming, and since; m Heb. 11.36, 37, 38. Who were tried with mockings, and scourge; yea moreover with bonds and imprisonment, were stoned, were hewn asunder, were slain with the sword, wandered up and down in sheep's skins, and goat's skins, destitute, afflicted, and tormented, of whom the world was not worthy. He excludeth the glorious company of the Apostles, and noble army of Martyrs, and Christ himself from the true Church. All the Jesuitical sleights which this cunning Sophister useth, cannot avoid the evident absurdity lighting upon his erroneous assertion, unless he can impeach the sacred records; where we find the Church butchered in Abel, floating in the Ark, going on pilgrimage in the days of the Patriarches, taken captive in Egypt, after wandering in the wilderness, flying to save her life, and hiding herself in the time of idolatrous Kings: and after Christ's coming into the flesh cruelly persecuted, first by Heathen, after by Arrian and heretical Emperors, and last of all by Antichrist and his adherents. Ye see by this Epitome of her story the reason of her complaints, n Cant. 1.6. Regard me not because I am black, for the sun hath looked upon me, the sons of my mother were angry against me. o Cant. 5.7. The watchmen that went about the City found me, they smote me, and wounded me, and took away my veil from me. Stay me with flagons, and comfort me with apples, for I am sick for love. Hereby also you may give a fit motto to those emblems in holy Scripture, A lily among thorns, A dove whose note is mourning, A vine spoilt by little foxes, and partly rooted out by the wild boar of the forest, A woman great with child, and a fiery dragon pursuing her. According to which patterns Saint Jerome frameth his, p Rubus ardens est figura ecclesiae, quae flammis persecutionum non consumitur, sed viret magis. Hier. in verb. Exod. 3.2. A bush burning, yet not consuming; and as fitly Saint Gregory draweth her with Christ's cross in her hand, with her challenge there unto, Ecclesia haeres crucis, The Church is an inheretrix of the cross. And it appeareth by all records hitherto that she hath possessed it; and if we examine the matter well, we shall find that Christ had nothing else to leave her at his death. For goods and lands upon earth he never had; q Mat. 8.20. The foxes, saith he, have holes, and the birds nests, but the son of man hath not where to lay his head. His soul he bequeathed to his father, his body was begged by Joseph of Arimathea, his garments the soldiers took for their fee, and cast lots upon his vestments: only the cross, together with the nails, and gall and vinegar bestowed upon him at his death, he left her as a Heriot. For these, withal the appurtenances, scourges, cries, sighs, groans, stripes, and wounds, he bequeathed to her by his life time, in those words, r Joh. 16.33. Mat. 10.17, 18. & 24.9, 10, 11. Joh. 16.10. In the world ye shall have troubles, they shall persecute you in their Synagogues, and scourge you, and ye shall be hated of all men for my name's sake; insomuch that they that kill you, shall think they do God good service. Ye shall weep and mourn, but the world shall rejoice. Upon which words s Lib. de spectac. c. 28. Vicibus res disposita est, lugeamus ergò dum ethnici gaudent, ut cum lugere coeperint gaudeamus, ne paritèr nunc gaudentes, cum quoque paritèr lugeamus: delicatus es, Christiane, si & in seculo voluptatem concupiscis; imò ni●i●is stultus si hoc existimas voluptatem. Tertullian inferreth, God hath disposed of joys and sorrows by turns; let us mourn when worldlings rejoice, that when they mourn we may rejoice. Thou art too dainty and choice, O Christian, if besides the joys of heaven laid up for thee, thou lookest for a liberal portion of delights and pleasures in this world; nay thou art too foolish if thou countest there is any true pleasure in such things wherein they place their happiness. I need not press many texts of Scripture which yield this sharp juice: as, t Psal. 34.19. Many are the troubles of the righteous: u 2 Tim. 3.12. All that will live godly in Christ Jesus must suffer persecution: * 1 Pet. 4.17. Judgement gins at the house of God; this verse alone which I now handle is sufficient to clear Christ's afflicted members from all note of heresy, and imputation of reprobates. For if afflictions are chastisements of God's children, and tokens of his love (I rebuke and chasten as many as I love) then are they not necessarily judgements for sin, messengers of wrath, much less proper marks of heretics and reprobates. The kingdom of heaven is not necessarily annexed to earthly crowns, nor is eternal glory any way an appendent to worldly pomp. To conclude, affluence of temporal blessings is no note of the true, because store of afflictions is no note of the false Church. Which truth is so apparent, that many Papists of note have expressly delivered it in their annotations upon holy Scripture; as u Stap. in verb Joh. In mundo pressuras habebitis. Stapleton, the Rhemists, and x Mald. in Mat. 5. Facit orire supper bonos & malos: unde perspicuum est hominum aut nationum prosperos successus, nullum signum aut testimonium esse verioris aut purioris religionis. Maldonate: God causeth his Sun to rise upon the just and upon the unjust; whence (saith the Jesuit) it is evident that the prosperity of men or nations is no certain sign or argument of the truth or purity of religion which they profess. Howbeit as Praxiteles drew Venus after the picture of Cratina his Mistress, and all the Painters of Thebes after the similitude of Phryne a beautiful strumpet: so Bellarmine being to paint and limb Christ's Spouse, took his notes from his own Mistress, the Roman Phryne, the whore of Babylon, and mother of fornications. Look upon the picture of that strumpet drawn to the life by Saint John (Apoc. 17.) and let your eyes be Judges. I saw (saith he) a woman sit upon a scarlet coloured beast (vers. 3.) full of names of blasphemy, having seven heads and ten horns (vers. 4.) And the woman was arrayed in purple, and scarlet colour, and decked with gold, and precious stones, and pearls, (what is this but Bellarmine his note of temporal felicity?) having a golden cup in her hand full of abominations; of which it seemeth the Cardinal drank deep, when he took the pencil in his hand to portray the true Church, else he could not be so out in his draught, nor so utterly forget not only what others, but himself also had formerly set down in this point. For in his solution of an objection of Martin Luther, who stood in the opposite extreme, affirming afflictions to be an inseparable note of the Church, he confesseth freely that the Church in the beginning and in the end was in great straits: and for this purpose, to show that persecutions though they eclipse the glory of the Church, yet can never utterly extinguish it, he alleges such remarkable passages out of the ancient Fathers as these: y Justin. Mart. in apolog. Persecution is but the pruning of Christ's vine: and, z Tertul. in Apologet. the blood of Martyrs is as seed: and, * Leo Ser. 1. de Pet. & Paul. the grains that fall one by one and dye in the earth, rise up again in great numbers. If the Church run into superfluous stems without the pruning knife of afflictions: if the blood of martyrs turneth into seed to generate new Martyrs: if the Church in her nonage had many sore conflicts, and shall have greater in her old age; certainly abundance, ease, pleasure, and glory, which make up temporal felicity, are no notes of her: for a L. 1. de notis eccles. c. 2. Notae debem esse inseparabiles, the notes of any thing cannot be severed from it, as himself affirmeth. By this I hope ye all perceive a great difference between the true lineaments of Christ his Spouse, and Bellarmine his counterfeit draught; between the Queen of Solomon all glorious within, and the whore of Babylon all pompous without; between the manacles and fetters of the one, and the bracelets and chains of the other; between the cup of affliction in her hand, and the cup of abominations in the hand of this; and ye are persuaded that of all outward marks, next to her speech, the language of Canaan, and her diet the blessed Sacrament, the surest are some scars and cuts, together with the print of stripes upon her otherways most fair and unspotted body. Yet because the law condemneth no man before he hath been heard, though perhaps he hath nothing, or as good as nothing to say for himself, I will propose unto you his allegations, which are principally the examples of Abraham, Moses, David, Ezekiah, and Josias; and by these he will be tried, whether temporal happiness be not a note of true professors. To which instances I answer in general, that if these men had been chosen out of God, upon whom he will show the riches of his goodness in the blessings of this life, yet their special privileges were not to come into the account of common favours, nor their particular examples to make general rules. The inward estate and life of the Church more dependeth upon the outward happiness of Princes, than the fortunes of private men; neither can we judge of a Play by one Scene, nor of the happiness of a man's life by one act, or more, but the whole current thereof. But what if these Worthies of the world, whom he singleth out for paragons of happiness, had no temporal felicity at all? or none in comparison with their troubles and adversity? or at least in comparison with the prosperity of the heathen Emperors, and persecuting Tyrants, whose dominions were far larger, estate securer, victories incomparably greater? Vouchsafe you a look to his particulars. First, he bringeth in Abraham as an example of the temporal felicity of true professors, whom the Scripture rather proposeth as a pattern of patience, and a spectacle of manifold adversity: a pilgrim wand'ring from his own country, afflicted with famine in Egypt, forced to forgo his wife, and deny her to save his life, without any issue by her till his old age, and when God gave him a son commanded to slay him with his own hands. Yet may it be pleaded for Bellarmine that Abraham got a notable victory, and won the field of Kedarlaomer and other Kings, and rescued his brother Lot. Admit this, but withal let it be noted that in the self same story Lot was taken prisoner by Kedarlaomer, and consequently that victory in war is no certain argument of the truth of religion. Howsoever, will they conclude it to be summer by the flight of one swallow? or account it a fair day wherein the sun once showeth himself? I need not speak of Moses, in whom he secondly instanceth, the Scripture is plain, b Heb. 11.25. That he chose rather to suffer affliction with the children of God, than to enjoy the pleasures of sin for a season. Who can be ignorant, except peradventure some Lay Papist prohibited to read the sacred Scriptures, how Moses was exposed by his parents, put in an Ark of bulrushes into the river, saved from drowning by Pharaohs daughter? how he fled to save his life, & kept close forty years in the land of Madian? And after he had led the children of Israel through infinite difficulties & dangers, notwithout many murmurings and conspiracies against his person, when he came to the very borders of Canaan was forbid to enter in, and commanded by God himself to dye upon Mount Nebo. What shall I speak of David and the rest? did not foreign wars, and homebred seditions, the conspiracy of his own son Absolom against him, together with infinite other troubles, griefs and cares, constrain him oftentimes to mingle his drink with his tears, and the songs of Zion with his sighs? Was he a mirror of temporal happiness, who complaineth in the bitterness of his soul; I am weary of my groaning, every night wash I my bed and water my couch with my tears: my beauty is gone for very trouble, and worn away because of all my enemies. I am a worm and no man, the very scorn of men, and outcast of the people. One depth of sorrow calleth upon another, all thy waves & storms have gone over me? As for Hezekiah, it cannot be denied that God richly rewarded his zeal, and crowned the calendar of his life with many festivals; yet Saint Bernard's observation was verified in him, that no man ever had such a prosperous course, but that he received a rub before his death: Fieri non potest ut in hoc seculo quisquam non gustet angustias. For in his time Sennacharib besieged Jerusalem, and put the good King in fear of his crown and life: and after his miraculous delivery from that danger, he fell into a worse. For he was smitten with a dangerous disease, thought to be the plague: c Esay 38.1. the Text saith, he was sick unto death; and in the bitterness of his pain, and fear of present death, he cryeth out, Ver. 17. Behold, for felicity I had bitter grief and misery. But most of all is the Cardinal out in his last instance of Josiah, of whom after the commendation of his zeal in reformation of Religion, and taking away all abominations out of Israel and Judah, we read little, but that fight with Pharaoh Neco he was slain at Megiddo, and all Judah and Jerusalem mourned for him, and the Prophet Jeremy, and all singing men and singing women bewailed his death in their lamentations to this day. Ye see how unhappy this great Advocate of Rome is in his instances of temporal happiness; yet had they been all happy whom he nameth, and drunk their fill of the rivers of pleasure, and never tasted the waters of Marah, what are they to that great d Apoc. 7.9. multitude which no man can number, of all nations, and kindreds, and people, that stood before the Throne and the Lamb, arrayed with long white robes, having palms in their hands? concerning whom when one of the Elders asked, what are these, and whence came they? and Saint John answered, Lord, thou knowest: the Elder replieth, saying: These are they that came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb: therefore are they in the presence of the Throne of God, and serve him day and night in his Temple, and he that fitteth on the Throne will dwell among them. I will conclude this point with that grave determination of S. e Lib. 1. de civet. Dei, c. 8. Placuit divinae providentiae praeparare inposterum bona justis, quibus non fruerentur injusti; & mal●●mpiis, quibus non cruciabuntur justi: ista verò temporalia bona & mala utrisque voluit esse communia, ut nec bona c●●●●ius appetantur, quae mali quoque habere cernuntur; nec mala turpiùs evitentur, quibus & boni plerunque af●iciuntur. Austin: It pleased divine providence to prepare hereafter good things for the righteous, wherein the wicked shall not partake with them; and evils for the wicked, wherewith the righteous shall never be troubled: but as for these temporal good things and evil, he would have them in some sort common to both; that neither the blessings of this life should be too greedily desired, in which wicked men have a share, neither crosses and afflictions too fearfully avoided, which we see fall often to the lot of the righteous. In sum, neither prosperity, nor adversity, nor affluence of earthly blessings, nor afflictions, are infallible demonstrations of God's love, nor certain and inseparable notes of Christ's Church. Afflictions may be (though usually they are not in them that fear God) judgements of wrath; and temporal blessings may be (though usually in most men they are not) tokens of God's love. Therefore let us not set our heart and affections upon worldly goods, because they are often the portions of the wicked; neither yet let us set our hearts wholly against them, because they may fall to the lot of the righteous, and do, when they may further and not hinder their eternal salvation. Let us not desire the greatest preferments of this world with God's hatred, nor refuse the greatest crosses with his love. Let us not repine at the temporal felicity of the wicked, which endeth in eternal misery; nor be dismayed at the temporal infelicity of the godly, because it endeth in everlasting felicity. Let prosperity commend our charity and temperance, and adversity our courage and patience. Let us do for Christ in the one, and suffer for him in the other, and in both estates admire his provident justice, and for both sanctified unto us, praise his gracious goodness. Cui, etc. THE OIL OF THYME. THE XLIX. SERMON. REV. 3.19. As many as I love I rebuke and chasten. Right Honourable, etc. PLutarch in his Treatise of the a Plut. de anim. tranquil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. tranquillity of the mind, writeth, that though Thyme be a most dry and bitter herb, yet that not only the Apothecaries draw an wholesome oil out of it; but also that the Bees extract from thence sweet honey. This dry and bitter herb is affliction to the taste of most men; yet out of it we have drawn both a wholesome oil to cure a wounded conscience, and honey also to delight the spiritual taste. Oil out of the nature of afflictions, which are chastenings, and honey out of the cause, God's love: As many as I love I rebuke and chasten. In this Text the parts answer the number of the words, the arguments the parts, the comforts the arguments, as I have declared heretofore; yet they all (with much ado) draw our assent to this conclusion, That we are not to rise up at, nor to faint under Gods correcting hand. For the doctrine of enduring affliction is durus sermo, quis potest far? a hard speech, who can endure it? Albeit we know that God hath the chief stroke therein, and all his dearest children have part with us, yet we grudge at them: though we are taught even by God himself, that they are effects of his love, and causes of our good, yet we are dismayed at them. So bladder-like is the soul of man, that being filled with earthly vanities, though but wind, it groweth great, and swelleth in pride; but if it be pricked with the least pin or smallest needle of piercing grief, it presently shriveleth to nothing. Afflictions are pillulae lucis (pills made on purpose to clear the eyesight) prescribed by a most tender and skilful Physician, gilded over with the names of chastenings and fatherly corrections, and sugared with the love of God, yet they will not down: nay it is well if it be not so ill with many of us, that we return him bitter words for his bitter pills, and storm against him, who hereby bringeth to us the quiet fruit of righteousness, insani adversus antidotum, quo fani esse possimus, growing mad against the remedy of our madness. For are we not come to that pass, Ut nec morbos nec remedia ferre possimus, that we can neither endure our pain, nor abide the cure? b Rom. 5.3. Tribulation (saith the Apostle) bringeth patience: It should do so indeed, and through the power of grace it doth so in perfect Christians; but the contrary is verified in the greater part of men. Tribulation bringeth impatience, not of itself, but according to the disposition of the patiented; as wholesome potions given to generate good blood, in a fowl stomach turn to choler. In this case the Physicians prescribe purges. Purges are to be given according to the nature of the humour to be purged; and therefore the cure of the malady gins at the knowledge of the cause, which in this will be found to be the relics of original corruption, nourished by the ill diet of the soul, immoderately glutting herself with sensual delights, and much increased by false opinions. To begin with the sink of original sin, sending up noisome fumes and vapours, which distemper the inward man. Of other things, as peace of conscience, and joy in the Holy Ghost, we easilier speak than conceive them, and easilier conceive them what they may be in others, than sensibly apprehend them in ourselves; but we feel rather than understand, and understand better than we can express this hereditary disease and habitual depravation of our whole nature. It is that corrupt humour, or malignant quality drawn from the loins of our first parents, which tainteth our blood, surpriseth our vital faculties, stoppeth or much hindereth the motions of God's Spirit, and the operations of this grace in us; so that we neither can do, nor suffer the will of God without regret and reluctancy. It is the prima materia of all diseases, the tinder of natural lusts, easily set on fire with hell: it disposeth us to all evil, and breedeth in us an averseness from all good: it is not subject to the c Rom. 7.23. Law of God, neither can it be; it rebelleth against the law of our mind, and enthralleth us to sin and Satan, and even after we are freed from the dominion of sin, so fettereth our feet, that we cannot with any expedition run the ways of God's commandments. Though the prosperous gales of God's Spirit drive us toward the haven where we would be; yet the main tide of our corruption runneth so strong the contrary way, that we much float, and sail but flowly. Saint Peter, no doubt, after our Saviour acquainted him with the kind of death whereby he was to glorify God, did his best to incline his will that way; yet he could not keep it to that bent, but that it slacked and bowed another way, as Christ's words imply: Ducent te quo nolis, They shall d John 21.18 lead thee whither thou wouldst not. He saith not they shall draw thee, but they shall lead thee. Peter therefore was in some sort willing to go with them that led him to the cross, yet he somewhat shrinked at it: though the spirit was strong in him, yet the flesh was weak. Who ever did or suffered more for the Gospel than Saint Paul? yet he professeth that in regard of the law of sin in his members, the e Rom. 7.19. good which he would do he did not, and the evil which he would not do, that he did. And being thus crossed in all his godly desires and endeavours, he cryeth out, O * Rom. 7.24. wretched man that I am, who shall deliver me from this body of death? Ye see now the root of bitterness set so deep in our hearts, that it cannot be plucked up till we are transplanted: there is no hope in this life to purge out this matter of continual diseases, it is so mingled with our radical moisture, the balsamum of our lives; only we may abate it by subtracting nourishment from it, and allay the force of it by strengthening nature against it by prayers, godly instructions, and continual exercises of religious duties. A nearer cause of our so great distemper in afflictions we own to the delights of our prosperity, which, as the pleasures of Capua did Hannibal's soldiers, so weaken our minds, and make us so choice and tender, that we cannot bear the weight of our own armour, much less the strokes of an enraged enemy. The f Hieron. ad Heliod. Corpus assuetum tunicis loricae onus non fert, caput opertum linteo galeam recusat, mollem otio manum durus exasperat capulus. body used to soft raiment, cannot bear the weight of an helmet, the head wrapped in silk nightcaps, cannot endure an iron head-piece, the hard hilt hurteth the soft hand. It was wisely observed by the g Senec. sent. Res adversae non frangunt, quos prosperae non corruperunt. Heathen Sage, that none are broken with adversity, but such as were weakened before, and made crazy by ease and prosperity. Sound trees are not blown down with the wind, but the roots rather fastened thereby; but corrupt trees eaten with worms, engendered of superfluous moisture, are therefore thrown down by the least blast, because they had no strength to resist. Why do losses of goods so vex us, but because we trusted in uncertain riches? Why is disgrace a Courtier's hell, but because he deemed the favour of the Prince, & places of honourable employment his heaven? We are therefore astonished at our fall, because sometimes with David in the height of our worldly felicity we said, We shall never be h Psal. 30.6. moved. If when we had the world at will, we had used the things of this life as if we used them not: now in the change of our estate, our not using them would be all one as if we used them. The best means to assuage the pains of affliction when it shall befall us, will be in the time of our wealth to abate the pleasures of prosperity: if we sauce all our earthly joys with godly sorrow, all our worldly sorrow shall be mixed with much spiritual joy and comfort. Let us not over-greedily seek, nor highly esteem, nor immoderately take, nor intemperately joy in the delights and comforts which wealth and prosperity afford, and the rod of God's afflicting hand shall fall but lightly upon us. Let us not so fill our hearts with temporary pleasures, but that we leave some place for these and the like sad and sober thoughts: What are riches, honours, pleasures, and all the contentments of this life, that because I enjoy them for the present, I should take so much upon me? The Devil offereth them, the wicked have them, God's dearest children often want them: therefore they are not eagerly to be sought. They are not good but in their use, nor things but for a moment, nor ours but upon trust: therefore not greatly to be esteemed. They, without store of grace in ourselves, and good counsels from others, strengthen the flesh, weaken the spirit, nourish carnal lusts, choke all good motions, cloy our bodily, and wholly stupefy our ghostly senses, cast us into a dead sleep of security, but awake Gods judgements against us: therefore they are sparingly to be tasted, not greedily to be devoured. These and the like meditations are not only good preservatives in prosperity, but also lenitives in adversity: as they help us to digest and i Pind. odd. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. concoct felicity, so they strengthen us to bear misery. All that we now possess, and the world so much doteth upon, what are they in their nature and condition but things indifferent? therefore we ought to be indifferently affected to them, and the contrary: they are transitory, what strange thing than is it, if they pass from us? they are fare inferior to the immortal spirit that quickeneth our bodies, therefore cannot the want of them deprive it of happiness: they are not our inheritance for ever, nor our donatives or legacies for life, but talents for a while committed to us, to employ them to our Master's best advantage: therefore the restoring them back is no mulct, but a surrender; no loss, but a discharge. The more of this sort we are trusted with, the more liable we are to an account: how then are we hurt or endamaged by the diminution of that which lessens our accounts? Finally, they are often effects of God's wrath, and their effects usually are sensuality, security, and stupidity, against which afflictions are a special remedy. To extract then the quintessence of the herbs and flowers of Paradise, and make of them a cordial to comfort us in worldly losses. Nothing is absolutely good but God, all other things respectively only; temporal blessings, as they proceed from his love, and may be employed to his glory, in this respect only to be desired and loved. If then we affect God in them, and enjoy them in God, and it be made apparent unto us, that afflictions and losses are sometimes more certain tokens of God's love, and that they minister unto us more matter and greater occasion of testifying our love to him, and means of setting forth his glory, we should be rather glad than sorrowful when God seethe it best for us, to exchange the former for the latter. Yea but the forlorn Christian (out of all heart, because in his conceit out of God's favour) will reply, Show me that the countenance of God is not changed towards me, nor his affections estranged from me, and it sufficeth: surely kiss and embracings, not blows and strokes, are love compliments; how may I be persuaded that God layeth his heavy cross upon me in love? Nay, how canst thou not be persuaded, sith he himself hath said it, I chasten as many as I love? which words that thou mayst take more hold of, he hath often repeated them in holy Scripture. Desirest thou greater assurance than his words, which is all that heaven and earth have to show for their continuance? yet if thou desire more, rather helps of thine infirmity, than confirmations of this truth, observe who are oftenest & longest under Gods afflicting hand, who are fullest of his marks: if they are deepest in sorrow, who are highest in his favour: if they mourn in Zion, who sing Halelujah in the heavenly Jerusalem: if they go in black and sables here, who are arrayed in long white robes there: if they lay their heart a soak in tears, who are men after Gods own heart: if Benjamins portion be greatest in afflictions, assuredly manifold tribulations and Gods favour may stand together. In the truth of which assertion all those Texts of Scripture may establish us, which set before us the sweet fruits that are gathered from the cross: as, 1. Knowledge: It is good for me that I have been k Psa. 119.71. afflicted, that I may learn thy statutes. 2. Zeal: I will l Hosea 5.15. go and return to my place, till they acknowledge their offences, and seek my face: in their affliction they will seek me diligently. 3. Repentance: I truly am m Psal. 38.17, 18. set in the plague, and my heaviness is ever in my sight: I will confess my wickedness, and be sorry for my sins. When the people were stung with fiery serpents, they came to Moses and said, We have n Num. 21.7. sinned: for we have spoken against the Lord, and against thee. And again, In their o 2 Chro. 15.4. trouble they turned to the Lord God of Israel, and sought him, and he was found of them. When the Prodigal was pinched with famine, he came to himself and said, How many hired p Luke 15.16, 17, 18. servants in my father's house have meat enough, and I perish with hunger? I will arise therefore and go to my father, etc. 4. Patience: Tribulation worketh q Rom. 5.3, 4. patience, and patience experience, and experience hope. 5. Joy in the Holy Ghost: Receiving the Word with much affliction, with r 1 Thes. 1.6. joy in the Holy Ghost. 6. Trial of our faith, which like s 1 Pet. 1.7. gold is purged by the fire of afflictions. Though he t Job 13.15. slay me, yet will I trust in him. Our u Psal. 44.18, 19, 20. heart is not turned back, nor our steps gone out of the way, no not when thou hast smitten us into the place of Dragons, and covered us with the shadow of death. 7. Righteousness: No chastening for the present seemeth to be joyous, but * Heb. 12.11. grievous: nevertheless, yet afterwards it yields the peaceable fruit of righteousness to them that are exercised thereby. 8. Holiness: It x Heb. 2.10. became him, for whom were all things, in bringing many sons unto glory, to consecrate the Captain of our salvation through afflictions. The y Heb. 12.10. fathers of our flesh for a few day's chastened us after their own pleasure: but he for our profit, that we may be partakers of his holiness. 9 Estranging our affections from the world and earthly desires: Eliah requested that he might dye, It is z 1 Kin. 19.4. enough, Lord, take away my life, I am no better than my fathers. We that are in this tabernacle do * 2 Cor. 5.4. groan, being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 11. Humility: The a 2 Cor. 12.7. messenger of Satan was sent to buffet me; and that I should not be exalted above measure, there was given me a thorn in my flesh. 11. Renovation and ghostly strength: Therefore I b 2 Cor. 12.10. take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses: for when I am weak, then am I strong, and though our outward man decay, yet our inward man is renewed day by day. 12. Freedom from everlasting torments: When c 1 Cor. 11.32. we are judged, we are chastened of the Lord, that we should not be condemned with the world. 13. Increase of celestial glory: For our d 2 Cor. 4.17. light affliction, which is but for a moment, worketh for us a fare more exceeding and eternal weight of glory. The Heathen that never tasted the least part of these fruits, yet feeling by experience, that the mind cloyed with continual felicity grew a burden to itself, was deprived hereby of matter and occasion of excellent virtues; and not so only, but infatuated and wholly corrupt thereby, maintained this memorable Paradox, e Demet. apud Sen. Nihil eo infelicius cui nihil intelix contigit. That none was so unhappy as be who knew no mishap nor adversity at any time. Nay they went farther in that their conceit, and thereby came nearer to my text, affirming that store of wealth, large possessions, high places, and great honours, were not always signs and tokens of the love of God. God, saith the wise Poet (and the best Philosopher taketh it out of him) f Aristot Rhet. l. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sendeth many men great prosperity, not out of love and good will, but to the end that they may be capable of greater misery, and that the calamities which they are after to endure may be more g luven sit. Numerosa parabat excelsae turris tabulata, unde altior esset casus, & impulsae praeceps immane rumae. eminent and signal: — Tolluntur in altum Ut lapsu graviore ruant. Misery is always querulous, and even weak objections often ruin them who are already cast down with grief: such as are these; Doth not God threaten to pour out his plagues upon the wicked? Do we not read in Saint h Rom. 2.9. Paul, Tribulation and anguish upon every soul that sinneth, of the Jew first, and also of the Gentile? Are not losses, infamy, captivity, banishment, tortures and torments, judgements of wrath? how then can they be arguments of love? I answer, that originally all the evils of this life came in with sin, and were punishments of it; and they retain their nature still in the wicked: but in the godly, by the mercy of God, and merits of Christ, they are changed from judgements of wrath, into chastisements of love; from stings of sin, to remedies against sin; from executions of vengeance, to exercises of excellent virtues: and the inflicting of them so little prejudiceth God's love to his chosen, that he no way more showeth it to them than by thus awaking them out of their sleep, and by this means pulling them out of hell fire. And therefore the Prophets threaten it after all other judgements, as the greatest of all, that for their obstinacy and impenitency God would punish them no more: k Isa. 1.5. Why should ye be stricken any more, saith the Lord? which is as if a Physician should say concerning his desperate Patient, I will minister no more physic to him, give him what he hath a mind unto, because there is no hope of life in him. As it is a loving part in a Tutor to correct his Scholar privately for a misdemeanour, to save him from the heavier stroke of the Magistrate, or the Jail: so it is a singular favour of God to chasten his children here, that they may not be condemned with the world hereafter. I end the solution of this doubt with the peremptory resolution of Saint Bernard: l In Cant. Si Deus non est recum per gratiam, adetit pre● vindictam: sed vae tibi si ita recum adest, imo vae ibi si ita tecum non dist. If God be not with thee, O Christian, by grace, he will be with thee by vengeance or judgement here; and woe be to thee if he be so with thee, nay woe be unto thee if he be not so with thee, or not so even with thee: for if thou art preserved from temporal chastisements, thou art reserved to eternal punishments. The last doubt that riseth in the mind of the broken hearted Christian, to be assoiled at this time, is drawn from the words of the wise man; m Eccl. 9.2. All things fall alike unto all men, the same net taketh clean and unclean fowls, and enwrappeth them in a like danger. In famine what difference between the Elect and Reprobate? both pine away: In pestilence what distinction of the righteous and the sinner? both are alike struck by the Angel: In captivity what privilege hath he that feareth God more than he that feareth him not? both bear the same yoke: In hostile invasion how can we discern who is the child of God, and who is not; when all are slaughtered like sheep, and their blood like water spilt upon the ground? Sol. 1 Here not to refer all to God's secret judgement, who only knoweth who are his intruth and sincerity; Sol. 2 nor to rely wholly upon his extraordinary providence, whereby he miraculously saveth his servants, and preserveth them in common calamities, even above hope, as he did Noah from the deluge of water which drowned the old world; as he did Lot from the deluge of fire, which overwhelmed and burnt Sodom and Gomorrah; as he did the children of Israel in Goshen from the plagues of Egypt; as he did Moses from the massacre of the infants by Pharaoh; as he did Elias from the sword of Jezebel drunk with the blood of the Prophets; as he did all those Christians among the Romans, that fled to the Sepulchers of the Martyrs, when the city was sacked by the n Aug. l. 1. de civ. Dei. c. 1. Goths; as he did those pious children, who carried their fathers and mothers upon their backs through the midst of the fire in the Towns near Aetna, whereof o C 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristotle religiously discourseth in his Book De mundo: When, saith he, from the hill Aetna there ran down a torrent of fire that consumed all the houses thereabout, in the midst of those fearful flames Gods special care of the godly shined most brightly: for the river of fire parted itself on this side and that side, and made a kind of lane for those who ventured to rescue their aged parents, and pluck them out of the jaws of death. To make an evident distinction between the godly and the wicked we see here the fire divided itself, as the waters before had done in the p Exod. 14.22. passage of the children of Israel through the red Sea. Howbeit these exemptions and special protections in common calamities, are neither necessary nor ordinary. Sol. 3 I answer therefore farther, that two things are to be considered in the good or evil casualties (as they are called) of this life: the nature and substance of them, which is in itself indifferent; and the accidentary quality, which maketh them good or bad. Now so it is ordered by divine providence, that the wicked possess oft times the substance of these things; I mean, houses, lands, treasure, and wealth: but they have not them with that quality which maketh them good; I mean, the right use of them, and contentation of mind in them. On the contrary, the godly often lack the substance of these things, yet not that for which they are to be desired, and which maketh them good, contentment of mind, with supply of all things needful: in which regard the indigency of the godly is to be preferred before the plenty and abundance of the wicked; according to that of the Psalmist, q Psal. 37.16. A small thing that the righteous hath is better than great riches of the ungodly. And doubtless that large promise of our Saviour, r Mar. 10.29. There is no man that hath left house, or brethren, or sisters, or lands for my sake and the Gospels, but he shall receive an hundred fold in this time, is to be understood (according to the former distinction) thus; He shall receive an hundred fold, either in the kind, or in the value; either in the substance of the things themselves, or in the inward contentation, and the heavenly wealth I now spoke of. In like manner death, and all calamities, which are as it were sundry kinds of death, or steps unto it, have a sting and venomous quality, which putteth the soul to most unsufferable pain, and rankles, as it were, about the heart: I mean God's curse, the sense of his wrath, the worm of conscience, discontent, impatience, despair, and the like: s 1 Cor. 15.55. O death (saith Saint Paul) where is thy sting? In like manner we may insult upon all other evils; O poverty, O banishment, O imprisonment, O losses, O crosses, O persecutions, Where is your sting? it is plucked out of the afflictions of the godly, but a worse left in the prosperity of the wicked: In which regard the seeming misery of the godly is happy, but the seeming prosperity of the wicked is miserable. Albeit God sometim s giveth them both a drink of deadly Wine, yet he tempereth the sharp Ingredients of judgement, with corrective Spices of mercy, and sweeteneth it with comforts in the Cup of the godly. t 2 Cor. 1.5. As their sufferings for Christ abound, so their consolations also abound by Christ. And this evidently appeareth by the different working of the Cup of trembling in both: the wicked presently after their draught rave, and grow frantic, but the godly are then in their best temper; the wicked u Apoc. 16.10. gnaw their tongues for sorrow, but the godly employ them in prayer and praises; the wicked bite God's iron rod, and thereby break their own teeth, but the godly kiss it; the wicked are most impatient in afflictions, the godly learne patience even by afflictions. In a word, the one in extremity of pain are swallowed up with desperation, the other are ravished with * Jam. 1.2. exceeding joy, they are x Rom. 8.37. more than conquerors in all these things through him that loveth them; and therefore they more than rejoice. y Rom. 5 3, 4, 5 For they glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed, because the love of God is shed abroad in their hearts by the holy Ghost, which is given unto them. Upon this answer, after much agitation, Saint Austin settled his judgement, when he saw much Christian blood mingled with the heathen in diverse parts of Italy, spilt by the Goths: z L. 1. c. 8. de Civ D i Man● dissimilitudo p●siotum in similitudine p●ssionum, & licet sub tormento non est idem virtus & vitium. Nam sicut sub uno ign● aurum rutil●t, p●l●a tumat; & sub eadem tribulà stipulae comminuuntur, frumenta purgan●ur; nec id●o oleum cum amnicâ consunditur, quia eodem 〈◊〉 pondere ●xprimitur, etc. Tantum interest non qu●li●, sed qu●lis quoque patiatur. Notwithstanding the likeness of the sufferings of both, there remains yet a great dissimilitude in the sufferers: and even in the same torments virtue and vice may be distinguished; in the same fire the gold shineth, the chaff smoketh; under the same fla●le the corn is purged, the stubble bruised; under the same press the oil is poured into vessels, the foam spilt. By all which we see that perpetual felicity with security is a most fearful judgement of God; and that seasonable afflictions with comforts to sweeten them, grace to bear them, strength to overcome them, wisdom to make use of them, are special favours of Gods chosen. Now the Lord of his infinite mercy, who scourgeth every son whom he receiveth, receive us whom he scourgeth; he who chasteneth whom he loveth, love us whom he chasteneth; he who correcteth us for our profit, teach us to profit by his corrections, sanctify all crosses and afflictions unto us, uphold us in them, carry us through them, purge us by them, and crown us after them. Cui, etc. THE SWEET SPRING OF THE WATERS OF MARAH. THE L. SERMON. Apoc. 3.19. As many as I love I rebuke and chasten. Right Honourable, etc. SAint a Cyp. de bon. patiented. De patientiâ locuturus, fratres dilectissimi, & utilitates ejus & commoda praedicaturus, unde potiùs incipiam quam quod nunc quoque ad audientiam vestram video patientiam esse necessariam, ut nec hoc ipsum quod auditis & discitis sine patientiâ sacere possitis? Cyprian having proposed to his auditory bonum patientiae, the good of bearing, for his theme reckoneth (if I may so speak) upon the stock, and maketh his advantage of the very duty and service they were at that time to perform to God, in affording to the Minister of his word their religious attention and Christian patience. Being to treat of patience, saith he, dearly beloved, and to recount the sundry commodities that by it accrue to the sanctified soul, whence shall I rather take my beginning than from the necessity of, this virtue to the holy exercise we are now at; which cannot be performed as it ought, without the concurrence of your patience with the divine assistance, and my labour? I cannot speak profitably to you in commendation of patience, except you hear me with patience. Mutato nomine de me Fabula narratur. This godly father's case hath been, & yet is mine, who am to entreat your patience to treat yet once more of patience in your hearing: & if the handling often the same argument, and pressing the like motives to patience hath seemed wearisome & tedious unto you, I may hence gather with that father an argument for patience, without which ye cannot endure the least affliction, no not of the ear. But if the repeating and inculcating the like doctrine and arguments were not burdensome unto you, I may safely presume upon your patience, to seal up my text, and perfect my meditations upon so necessary & profitable a subject. b Sen. ep. Nunquam satis dicitur, quod nunquam satis discitur. We cannot hear too much of that which we can never learn enough. Sorrows and disturbances are very many, and work strongly upon our frail nature; but spiritual medicines of the soul's maladies and comforts work but weakly: therefore it is wisdom to take as many of them as we can. If they who are subject to swooning, and generally all that are careful of their bodily health, will have cordial waters in readiness at hand, that they may not be to seek in time of need; how much more ought all Christians, who are still either in fear, or in danger of conflicts with troubles and vexations, be provided of store of spiritual comforts; the rather because they serve as well to moderate their prosperity, as to mitigate their afflictions? For the same meditations which some way sweeten the brine of affliction, that it be not too salt and quick, sauce the pleasures of prosperity, that they be not too sweet and luscious. What stronger levers to raise up a drooping soul, than these in my Text, that afflictions proceed from God in love, and fall upon all his dearest children for their good? Again, what stronger clubs to beat down pride and insolency in all such as abound in earthly comforts, and know no end of their wealth, and keep under the mind, that it be not too much lifted up with temporal blessings, than these inferences from this Scripture, that God chasteneth with afflictions, and pampers not up with pleasures, all such as he beareth a special affection unto? Therefore may they thus well reason with themselves; For all our honour and wealth we are in no better, nay perhaps we are in far worse estate than the poorest and miserablest creature upon earth, that hath run through or is in the midst of all calamities. God chasteneth him in love for his amendment, but he hath no care of us, he lets us run riot in sin: that poor wretch hath now his payment, ours is to come, we know not how soon: he hath his pain here with Lazarus, but we take out our pleasures with Dives: therefore may it be just with God to change his pain into pleasures, but our pleasures into everlasting pains. Better weep in Christ's school, than sport at the Devil's games: better to want all things and to have God's love, than to have all things else and want it. If it had not been better, Moses would never have chosen to suffer afflictions with the servants of God, c Heb. 11.15. rather than to enjoy the pleasures of sin for a season. These uses alone, if there were no more to be made of this sovereign parcel of Scripture, sufficiently recompense our labour, in decocting the spirits, and drawing this oil of comfort out of it: but the more we try and apply it, the more virtue we shall find in it, and use to be made of it. I have already counted many particulars in my former discourses upon these words, and the supply of the rest (together with the sum of the whole) shall be my task for the remainder of the time. I will begin with the occasion, which was a deep wound of grief which the Angel of Laodicea might seem to have received from that keen and cutting reproof, Because thou art neither hot nor cold, I will spew thee out of my mouth. Now that he might not take on too fare by reason of so grievous and heavy a message, the Spirit verifieth his name Paracletus, and healeth and suppleth the wound with these comfortable words, As many as I love I rebuke and chasten. Gather not too much upon my former sharp reproofs and threats against thine own soul, there is yet place for thy zealous repentance: despair not of my favour, nor wrong my love in thy overweening conceit; I would not have so rebuked thee, if I had not loved thee. Are those that are in God's place to rebuke sin, and chasten offenders, so careful not to drive them to desperate courses? will they deign as God here doth, to yield a reason of their proceed, and mitigate their sharp censures with favourable expositions, & take away all scruples out of men's minds, which their speeches and actions might otherwise leave in them? Ye see the occasion, and by it the scope of the Spirit, and connexion of the words, which carry this sense: I rebuke with conviction, and chasten with instruction all those whom I love, not only at large, as I do all mankind; but in a special manner, as I do those whom I intent to make heirs and coheirs with my only begotten Son. Here we have a special action of God's careful providence over his children. Now the actions of God may be considered in a double respect, either as they come from the Sovereign of all power above us, or as he is the pattern of all goodness to us: as they are actions of sovereignty, they require of us obedience, and an awful and a trembling regard of them; as they are examples of goodness, we are to seek to imitate them, and express them in our lives. According to the former consideration, these actions of God, and words of my Text, rebuke and chasten, strengthen those that are under the rod; but according to the latter, they direct those that are to use it: the former when they are chastened, the latter when they chasten, are to take notice of the several circumstances set down in the Text. More particularly and plainly thus, 1. We learn out of the words Gods care of his, whom he reclaims by threats and chastenings from their evil courses. 2. The condition of the Church militant, which is seldom without rebukes and chastenings. 3. The imperfection of inherent righteousness, and difficulty, or rather impossibility of performing the Law now after our fall: all Gods dear children are rebuked and chastened by him; and therefore are not without blame or fault: These are the special observations. Their use must be to inform our judgement in the true estimate of the things of this life, to stir up our love to God, who taketh such care of and pains with us (as it were) to call us home unto him by threatening of judgements, and correcting us with a fatherly and compassionate affection. Let us yet resume the words, and consider the proceed of the Almighty, and we shall see in God his actions, the Magistrate his direction and charge, and in the Magistrate his charge of distributing these tokens of God's love, the duty of all inferiors, to receive them with the same affection wherewith they are given. The Minister is to reprove, the Judge to convince, the Father to nurture, the Magistrate to punish, the Master to discipline those that are under them without partiality, with moderation and in love: those that are under their authority they may not revile, but rebuke; not torment, but chasten; not some in a spleen, but all in love, by the example of the Spirit in my Text: God rebuketh whom he liketh, and chasteneth whom he rebuketh, and loveth whom he chasteneth. Amor ille fraternus, saith Saint d Aug. confess. lib. 10. c. 4. Respirent in bonis, suspirent in malis. Austin, we may say paternus sive approbet me, sive improbet me diligit; O that fatherly mind, which whether it approve me, or reprove me, still loveth me, is worth all. Amor (saith the old man in the Poet) est optimum salsamentum; Love is the best sauce of all: it giveth a relish to those things that are otherwise most distasteful and loathsome. It is most true of God's love: for it maketh rebukes grateful, and even chastenings comfortable; I rebuke and chasten as many as I love. Happy are we, if we are of these many; for e Job 5.17. blessed is he whom God correcteth. Howsoever all chastening seemeth grievous unto us for the present, yet it after bringeth the f Heb. 12.11. quiet fruit of righteousness to those that are exercised thereby. Wherefore it is worth the observation, that David prayeth not simply, O Lord, rebuke me not, neither chasten me; for that had been as much as to say, O Lord, love me not: for God rebuketh and chasteneth every one whom he loveth; but he addeth, g Psal. 6.1. Rebuke me not in thine anger, neither chasten me in thine heavy displeasure: or, as Junius rendereth it out of the Hebrew, in aestu irae tuae, in the heat of thy wrath. I rebuke. Was it enough to allay and cool the boiling rage of the young man in the comedy, Pater est, & si non pater esses; were thou not my father? shall not this word I in my Text, and this consideration, that God's hand is in all our afflictions, be more forcible to quell the surges of our passions within the shore of Christian patience, that they break not forth, and foam out our own shame? It was the speech of Laban & Bethuel, though devoid of the knowledge of the true God, h Gen. 24.50. This thing is proceeded of the Lord, we cannot therefore say neither good nor evil. We who are better instructed must alter the words, and say, This thing is proceeded of the Lord, this cross is sent us from him; therefore we cannot but say good of it: we must thank him for it. In this loss, sickness, disgrace, banishment, imprisonment, or whatsoever affliction is befallen us, the will of our heavenly Father is done upon us; and is it not our daily prayer, Fiat voluntas tua, Thy will be done? Look we to the author and finisher of our salvation, he bowed his will to take upon it his Father's yoke: shall we with a stiff neck refuse it? Father (saith he) let this cup pass, let it pass, if it be possible let it pass. Ye hear he prayeth thrice against the drinking of it with all possible vehemency and earnestness; yet presently he yields to forgo his will, and undergo his passion: Sed fiat voluntas tua, non mea; But thy will be done, not mine: or, Nevertheless, not as I i Mat. 26.39. will, but as thou wilt. Not as I will, these words imply an unwillingness; Nevertheless, be it done as thou wilt, showeth a resolute will: here is a consent of will without a will of consent, a will against a will, or a will and not a will: Non mea, sed tua. As man he expressed a natural fear of death and desire of life, yet with a submission to the will of his Father: it was not his will to take that cup for itself, and antecedently, and as he saw wrath in it; yet as he saw the salvation of man in it, and greater glory, it was his will to drink it off consequently, because such was his Father's good pleasure, to which his will was always subordinate. Saint k Cyp. de bono patient. Dominus secit voluntatem Patris sui, nos non faciemus & patiemur voluntatem Domini? Cyprian speaketh home in this point to all that repine at what God sendeth them, be it never so bitter to their carnal taste: Our Lord did, and suffered the will of his Father, shall not we do and suffer the will of our Lord? he conformed his will to his Fathers, shall not we ours to his? If these inducements from the love of God and example of our Saviour, which prevail most with the best dispositions, work not kindly with us, let vulgar and common discretion teach us to make a virtue of necessity. Suffer we must what God lays upon us: for who can l Rom. 9.19. resist his will? If we suffer with our will, we gain by our sufferings a heavenly virtue for a worldly loss or cross; we make a grace of a judgement: if we suffer against our will, we suffer nevertheless, and lose all benefit of our sufferings. We add drunkenness to thirst, and impatience to impenitence, passive disobedience to active, and what doth obstinacy and rebellion against the will of God avail us? Do the waves get by their furious beat against the rocks, whereby they are broken? the bones in our body by resisting the lightning, whereby they are bruised and consumed (the soft and yielding flesh being no way hurt?) The strong and tallest trees by their stiff standing, and setting themselves as it were against the wind, give the wind more power over them to blow them down to the ground, and tear them up by the root, whereas the reeds and bents, by yielding to every blast, overcome the wind, and in the greatest and most blustering storm keep their place and standing. Alas, the more we struggle, and strive, and tug to pluck our neck out of God's yoke, the more pain we put ourselves to; the oftener and stronger we kick at the pricks of God's judgements, the deeper they enter into our heels: m Vae oppositis voluntatibus: quid tam poenale, quàm semper velle quod nunquam erit? & semper nolle quod nunquam non erit? inaeternum non obtinere quod vult, & quod non vult inaeternum sustinere? Woe be to these cross wills (saith St. Bernard) they shall never attain what they would, and they shall ever sustain and endure what they would not. As grace in the godly is a means to procure the increase of grace: as the cymbal of Africa sweetly tinckleth, Ipsa meretur augeri, ut aucta mereatur; so punishment in the wicked, through their impatience, becometh a means to improve both their sins and punishments: for after they have suffered for not doing the will of God, they are again to suffer, and that most deservedly, for their not suffering patiently their most deserved punishments. If any be so wedded to their wills, that they will not be severed from it, no not to join it and themselves to God, let them in the last place consider, that the only means to have their will perpetually, is to resign it to God; not only because Voluntas inordinata est, quae non est subordinata; The will which is not subordinate to God, is inordinate, and therefore not to be termed will, but lust; but especially, because such is the condition proposed to us by God, either to suffer temporal chastisements for our sins with our wills, or eternal punishments against our wills. If we will have our will in all things here, we shall want it for ever hereafter; but if we will be content to want our wills here in some things for a time, we shall have our will in all things, and fill also of heavenly contentments for evermore hereafter. And chasten. If all afflictions of the godly are chastenings, and all chastenings are for instruction, then to make the right use of them, we are not only in general, but also in particular to search our selus, what those sins are in our souls, which God seeketh to kill in us by smart afflictions. If our affliction be worldly losses, let us consider with our selus, whether our sin were not covetousness: if disgrace and shame, whether our sin were not ambition: if scarcity and famine, whether the sin were not luxury: if bodily pains, torments, or aches, whether we offended not before in sinful pleasures: if a dangerous fall, whether the fault were not confidence in our own strength: if trouble of mind, and a fit of despair, whether before we provoked not God by security and presumption. This to have been the practice of God's Saints, as in other examples, so we may clearly see in the brethren of Joseph, who impute the hard measure that was met to them in Egypt, to the like hard measure they had met to their brother Joseph, saying one to another: n Gen. 42.21. We verily sinned against our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear: therefore is this anguish come upon us. We find it also in Saint Paul, who conceived that the o 2 Cor. 12.7. messenger of Satan was sent to buffet him, that he might not be lifted up above measure with his so many graces and special revelations: And when certain virgins ravished by barbarous soldiers, in regard they found in themselves no spot of impurity before they suffered this violence, called in question the justice of God, for permitting those unclean persons to have their will of them, who had all their life preserved their honour and reputation untainted, and their bodies unspotted, Saint p Lib. 1. de civet. Dei, c. 28. Austin wisely adviseth them to search their hearts, whether those insolent indignities offered them by the worst of men, might not be a punishment of some other sin, rather than unchastity; and in particular, whether their sin were not their pride of this virtue, and too highly prising their virginity: for pride even of virginity is as fowl a sin before God as impurity. As many. Experience teacheth us, that what we see in water seemeth greater than it is. It is most true, if we speak of the waters of Marah, they make any thing that befalleth us appear greater than it is: See if there be any q Lam. 1.12. sorrow like unto my sorrow, saith captive Judah. I am the r Lam. 3.1. man, saith Jeremy, that hath seen affliction (as if none but he had seen the like:) in like manner David, and after him s Jonah 2.3, 4. Ionas: All thy waves and storms have gone over me. What more direct Text of Scripture to check and reprove this fancy than this, As many as I love I rebuke and chasten? All Gods dearest children first or last are visited as well as we, and those perhaps more grievously by whom it is least seen: our affliction is in body, theirs may be in their mind: our losses may be of transitory goods and worldly wealth, theirs may be of spiritual graces, or the like; so that howsoever we amplify our miseries, yet all things considered, we shall have small reason to exchange them with any other. As I love. To many other reasons before touched, two may be added why afflictions may proceed from God's love. The first, because they make the mind soft and tenderly affected, and thereby apt to receive a deep impression from love. Excellent to this purpose is that meditation of St. t Gregor. in Cant. 2.5. Corda nostra malè s●na sunt, cùm nullo Dei amore sautiantur, cùm peregrinationis erumnam non sentiunt, cùm nullo erga proximum affectu languescunt; sed vulnerantur ut sanentur, quia amoris spiculis mentes Deus insensibiles percutit, moxque sensibiles per ardorem charitatis reddit. Gregory upon those words of the Spouse in the Canticles, as he rendereth them, vulnerata charitate ego, I am sick of love: Our hearts are indisposed when they are not wounded with the love of God, when they feel not the trouble and misery of our pilgrimage, when they pine not away through ardent desires and longing to be with God; but they are wounded that they may be healed: God striketh our minds and affections with the darts of love, that they may have more sense and feeling of celestial objects. The second is, because affliction estrangeth our affections from the world, and entirely fixeth them upon God, which before were divided between him and the world. Now it is most proper to love to appropriate the object beloved to itself; whom we entirely affect, we desire to have entire to ourselves, and none other to have part with us. To draw towards an end; those many whom Christ here chasteneth distributiuè, or one by one, are collectiuè the militant Church, whose members we are: her rebukes are our shame, her chastenings our discipline, her affliction our condition, either by passion of grief or compassion of love. Behold then what is her usage in her pilgrimage upon earth; her greetings are rebukes, her visits chastenings, her love-tokens crosses, her bracelets manacles, her chains fetters, her crisping-pins thorns and nails, her drink tears, her marks black and blue wounds, her true emblem u Mat. 2.18. Rachel mourning for her children, and refusing all comfort because they are not. A wife of pleasures had been no fit match for him, who is described by the Prophet to be a man of sorrows, with a head crowned with thorns, eyes big with tears, cheeks swollen with buffets, his heart pricked with a spear, his hands and feet pierced with nails, his joints set on the rack of the Cross, his whole body bruised with stripes, and torn with whips and scourges. Ecce homo; Behold the man, and judge whether is likelier to be his consort, the Whore of Babylon, or the mother of our faith: the one sitteth upon many waters, the other is ready to be overwhelmed with a flood cast out of the mouth of the Dragon at her: the one is arrayed with purple and scarlet, the other in mourning weeds, stained with her own blood: the one adorned with chains of gold, the other clogged with fetters of iron: the one for many ages treading on the necks of Kings and Princes, the other trodden down by them at the foot of Christ's Cross. But be of good cheer, thou afflicted and disconsolate Spouse, let not the pomp and beauty of thy corrival be an eyesore unto thee: according to the * Rev. 18.7. measure of her pleasures shall her torments be. It cannot now be long, forbear a while, and she shall be stripped of all her gay attire, but thou clothed in a vesture of gold wrought about with diverse colours: when she shall be carried with sorrow and heaviness to the dungeon of everlasting darkness, thou shalt with joy and gladness be brought into the King's chamber: thy cheeks now blubbered with tears, shall be decked with rubies, and thy neck with chains; he will make thee borders of gold with studs of silver. Here I might make an end: for what out of the words of the Spirit in my Text hath been spoken to cheer up the Spouse of Christ, bewailing her deplorate estate, belongeth to every faithful soul that hath her part in her mother's griefs. Howbeit, more distinctly to propose the instructions and comforts laid out in this Scripture to your most serious consideration, and apply them to those in particular whom they most concern, may it please you to sort with me all the members of the militant Church into 1. Those that are comforted, but in fear of affliction. 2. Those that are afflicted, but in hope of comfort. All that will live godly in Christ Jesus must suffer affliction; and therefore all necessarily fall under the members of this division: for the former the Spirit in my Text pointeth to this exhortation. Ye whom God hath enriched with store, graced with preferments and honour, prospered with all happiness amidst your pleasures, jollity, and mirth, remember the affliction of Joseph, and despise not the condition of Lazarus, but partake with them in their sorrows by compassion, and take part from them by your charitable relief: their turn of sorrow is come, and near passed, yours is to come; they are now rebuked and chastened, ye may be, nay ye shall be, if ye are of those in my Text, on whom God casteth a special eye of favour: if ye are not of those, then is your condition worse than that of the poorest Lazar. Beware of flattering tongues as of Serpent's stings, or rather more of those than these: for those venom but the flesh, and make it swell, these corrupt the soul, putrify it with lust, and make it swell with pride. If honours, riches, and pleasures were certain arguments of God's love and favour, the dearest of his children could not be so often without them as they are. Value not yourselves by these outward vanities, but by inward virtues, take heed how ye drink deep of the sugared wine of pleasures, set not your hearts upon the blessings of this life; for than they will cease to be blessings unto you, nay they are already become curses, because they withdraw you from God, which is a kind of death of the soul. How then may we know, that they are undoubtedly blessings of God unto us, that we may rejoice and take comfort in them? By this: If we overjoy not in them, if they diminish not, but contrariwise increase our love of God: if they serve as instruments and encouragements of virtue, not nourishments of vices: if our expense on the poor be some way answerable to our receipts from God: if we love them only for his sake that gave them, and for his sake are willing to part with them. x Lib. de mirab. cuscuit. Aristotle writeth of a parcel of ground in Sicily, that sendeth such a strong smell of fragrant flowers to all the fields and leazes thereabout, that no Hound can hunt there, the scent is so confounded with the sweet smell of those flowers: Consider (I beseech you) this seriously with yourselves, whether the sweet pleasures of the world have not produced a like effect in your souls; whether they have not taken away all sent and sense too of heavenly joys; whether they hinder you not in your spiritual chase: if not, ye may take the greater joy and comfort in them, because it is an argument of rare happiness not to be overcome of earthly delights, not to be corrupted with temporal happiness. But if ye find that these transitory delights and sensual pleasures have distempered your taste, in such sort that ye cannot relish heavenly comforts: if they have made your hearts fat, as the Prophet speaketh, so that the spirits of your devotion are dull and gross, and ye are altogether insensible of God's judgements, then your minds from those pleasant objects, and represent to your conceits the loathsome deformity of your sins, the fearful ends of those that are rich, and not in God, the vanity of earthly comforts, and the heavy judgements which ye have deserved by being not made better but worse by God's benefits. These very thoughts will be as rebukes and inward chastenings, which if they work in you godly sorrow and unfeigned humiliation, God will spare further to afflict you who are already wounded at the heart, or humble you whom he finds already humbled. Now for those that are under God's hand, afflicting them outwardly with any scourge, the Spirit layeth forth this exhortation: It is God that rebuketh you; justify therefore not yourselves, acknowledge your sins, that he y Psal. 51.4. may be justified in his sayings, and clear when he is judged: it is he that chasteneth you, resist not, but submit and amend: he rebuketh and chasteneth you in love, repine not at it, but be thankful. What folly is it to resist Gods will? I. What profit to be nurtured? chasten. What honour to be admitted into Christ's School, and ranked with God's dearest children? as many. What comfort to be assured of God's love? as I love. The wheat is purged by the flail, the gold tried by the fire, the vine pruned by the knife, the diamonds valued by the stroke of the hammer, the palm groweth up higher by pressing it down, the pomander becomes more fragrant by chase. If your afflictions be many and very grievous, know that God maketh not choice of a weak champion, be assured that he will lay no more upon you than he will enable you to bear. Soldier's glory in their wounds which they receive in war for their King and Country: have not we much more cause to glory in them which we endure for the love of God? What joy will it be at that day, when the Son of man cometh with the clouds, and layeth open his scars before all the world, to have in our body's store of his sufferings, and to be able to show like stripes and wounds to his? Possess your souls therefore in patience for a while, and on the sudden all prisons shall be opened, all chains loosened, all stripes healed, all wrongs revenged, all your sufferings acknowledged, all your miseries ended, and your endless happiness consummated. I end in the phrase of the Psalmist: Though in the great heat of affliction and persecution ye look as if ye had lain among the pots, yet ye shall be as a z Psal 68.13. As a dove covered with silver, and her feathers with yellow gold. dove, whose feathers are silver, and wings of pure gold, wherewith your souls shall fly into heaven, and there abide and nest with Cherubins and Seraphins for ever. Deo P●●●, Filio, & Spiritui sancto sit laus, etc. THE PATTERN OF OBEDIENCE. THE LI. SERMON. PHIL. 2.8. He humbled himself, and became obedient unto death, even the death of the Cross. Right Honourable, etc. OPposita juxta se posita magis elucescunt, contraries are illustrated by their contraries; the dark shadow maketh the picture show more lightsome, the black veil the face more beautiful, a gloomy cloud the beams of the sun breaking out of it more bright and conspicuous, sickness health more grateful, pain pleasure more delightful, affliction and misery prosperity and happiness more desirable: in like manner the obscurity and infamy of Christ's passion setteth off the glory of his resurrection. Neither doth it illustrate it only, but demonstrateth it also à priori; for his humiliation was the meritorious cause of his exaltation, his obedience of his rule, his cross of his crown: so saith the Apostle in the next verse, therefore hath God highly exalted him. As we cannot certainly know how high the surface of the sea is above the earth, but by sounding the depth with a plummet, or diving to the bottom thereof; so neither can we take the height of our Lord's exaltation, but by measuring from the ground of his humiliation. The cross is the jacob's staff whereby to take the elevation of this morning star; and as Ezekiah was assured that fifteen years were added forward to his life, by the going back of the sun ten degrees in the Dial of Ahaz, so we know that 1500. years, nay eternity of life and glory is added to our Saviour, by the going back so many degrees in the Dial of his passion, in the which the finger pointeth to these four: 1 Humility. 2 Obedience. 3 Death. 4 Cross. These self same steps and stairs by which he descended in his passion, he ascended in his exaltation; upon these therefore my discourse shall run, humility and the manner of his humility, obedience: his death and the manner of his death, his cross. How low must the descent needs be, where humility and lowliness itself is the uppermost grease? Beneath it lieth obedience: for a man may be humble in himself, and yet not voluntarily bow his neck to another man's yoke; He humbled himself, and became obedient. Obedient a man may be, and yet not ready to lay down his life at his Master's pleasure; he became obedient unto death. Obedient to death a man may be, and yet not willing to be put to an infamous, cruel, and accursed death; he became obedient to death, even the death of the cross. The repeating the word death seemeth to argue an ingemination of the punishment, a suffering death upon death. It was wonderful that he which was highest in glory should humble himself; yet it is more to be obedient than to humble himself; more to suffer death willingly, or upon the command of another, than to be obedient; more to be crucified than simply to die. He was so humble that he became obedient, so obedient that he yielded to die, so yielded to die as to be crucified: his love wonderfully showed itself in humbling himself to exalt us; his humility in his obedience; his obedience in his patience; his patience in the death of the cross. His humility was a kind of excess of his love, his obedience of his humility, his death of his obedience, his cross of his death. He humbled himself. According to which nature? divine or humane? In some sort according to both: according to his divine, by assuming our nature; according to his humane, by taking upon him our miseries. And became obedient. It is not said he made himself obedient, because obedience presupposeth another's command; we may indeed of ourselves offer service to another, but we cannot perform obedience where there is no command of a Superior; parere and imperare are relatives. To whom then became he obedient? To God, saith Calvin; to Herod and Pilate, saith Zanchius; the truth is, to both: to God as supreme Judge, according to whose eternal decree; to Pilate, by whose immediate sentence he was to suffer such things, of sinners, for sinners. To death. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether inclusiuè or exclusiuè? whether is the meaning, he was obedient all his life, even to his last gasp; or he was so fare obedient, that he yielded himself to the wrath of God, to the scorn of men, the power of darkness, the infamy of all punishments, the shame of all disgraces, the cruelty of all torments, the death of the cross? The difference between these is in this, that the former maketh death the limit and bound, the latter an act of his obedience: to which interpretation I rather subscribe, because it is certain that Christ was not only obedient unto the hour of his death, but in his death also, and after his death, lying three days and three nights in the grave. Here than we have the sum of the whole Gospel, the life and death of our Lord and Saviour: his birth and life in the former words, He humbled himself: his death & passion in the latter, and became obedient unto death, even the death of the cross. He humbled, that is, took on him our nature & infirmities; & became obedient, that is, fulfilled the law for us by his active, & satisfied God for our transgressions by his passive obedience. Obedience most shows itself in doing or suffering such things as are most cross & repugnant to our will & natural desires; as to part with that which is most dear & precious to us, and to entertain a liking of that which we otherwise most abhor. Now the strongest bent of all men's desires is to life & honour; nothing men fear more than death, especially a lingering painful death: they are confounded at nothing more than open shame: whereby our Saviour's obedience appears a non pareil, who passed not for his life, nor refused the torments of a cruel, nor the shame of an ignominious death, that he might fulfil his father's will, in laying down a sufficient ransom for all mankind. Even the death of the cross. As the sphere (of the Sun or Saturn, etc.) is named from the Planet which is the most eminent part of it; so is the passion of Christ from his cross: the cross was as the centre, in which all the bloody lines met. He sweat in his agony, bled in his scourging, was pricked in his crowning with thorns, scorned and derided in the judgement hall; but all this, and much more he endured on the cross. Whence we may observe more particularly, 1 The root. 2 Branches. 3 Fruit. Or, 1 The cause. 2 The parts. 3 The end of all his sufferings on it. 1 Of the cause. S. a Aug. l. 3. de Civ. Dei. c. 15. Regularis defectio non nisi in lunae fine contingit. Austin demonstrateth that the Eclipse of the sun at the death of our Saviour was miraculous, because then the Moon was at the full. Had it been a regular Eclipse the Moon should have lost her light, and not the Sun: so in the regular course of justice, the Church, which is compared to the Moon in b Cant. 6.10. Scripture, should have been eclipsed of the light of God's countenance, and not Christ, who is by the Prophet Malachy styled c Mal. 4.2. Sol justitiae, the Sun of righteousness. But as then the Sun was eclipsed in stead of the Moon, so was Christ obscured in his passion for the Church; he became a surety for us, & therefore God laid all our debts upon him, to the uttermost farthing. The Prophet Esay assureth us hereof, d Esa. 53.4, 5. He bore our infirmities, & carried our sorrows. He was wounded for our transgressions and broken for our iniquities: the chastisement of our peace was upon him, & by his stripes we are all healed. O the wonderful wisdom & justice of God the just is reputed unjust, that the unjust might be reputed just: the innocent is condemned, that the condemned might be found innocent: the Conqueror is in bonds to lose the captive: the Creditor in prison to satisfy for the debtor: the Physician taketh the bitter potion to cure the patiented: the Judge is executed to acquit the prisoner. What did the well-beloved of his Father deserve, that he should drink the dregs of the vials of wrath? why should the immaculate Lamb be put to such torture, & in the end be slain, but for a sacrifice? why should the bread of life hunger, but for our gluttony? the fountain of grace thirst, but for our intemperancy? the word of God be speechless, but for our crying sin? truth itself be accused, but for our errors? innocency condemned, but for our transgressions? why should the King of glory endure such ignominy & shame, but for our shameful lives? why should the Lord of life be put to death, but for our heinous and most deadly sins? what spots had he to be washed? what lust to be crucified? what ulcers to be pricked? what sores to be lanced? Doubtless none at all: our corrupt blood was drawn out of his wounds, our swellings pricked with his thorns, our sores lanced with his spear, our lusts crucified on his cross, our stains washed away with his blood. It was the weight of our sins that made his soul heavy unto death, it was the unsupportable burden of our punishment that put him into a bloody sweat: all our blood was corrupt, all our flesh as it were in a scurf, from the e Esa. 1.6. crown of the head to the sole of the foot there was no soundness in us, nothing but wounds, and bruises, and putrefying sores. For a remedy hereof our Lord and Saviour was let blood in all parts of his body; in his head when he was crowned with thorns, in his hands and feet when he was pricked with nails, in all the parts of his body when his flesh was torn with whips. After so much blood drawn from him, there could be little left, except a few drops at the heart: behold these also are drawn out by the Soldier's spear. The Adamant, which nothing relenteth at the stroke of the hammer, yet is broken in pieces by the warm blood of a goat. Beloved, if such abundance of the blood of the immaculate Lamb Christ Jesus, trickling from his temples, dropping from his stripes, running from his hands and feet, gushing from the hole in his side, melt not our hearts, and resolve them into penitent tears, they are harder than Adamant: not a compassionate tear can we wring out of our eyes for him, who shed so much blood for us. We pray ordinarily, Remove, O Lord, from us our stony hearts, & give us hearts of flesh: but O Lord, saith Bonaventure, give me rather a stony heart, & remove from me my fleshly; for the stones clavae at Christ's passion, but the fleshly hearts of men clavae not; the veil rend itself at the f Mat. 27.51. hearing of the blasphemies against the Son of God, yet we hear not of any of the standers by that they tore their garments; the sun drew in his beams, the heavens mourned in sables, the earth trembled for fear, the rocks were cleft as it were with indignation, the graves opened to receive his dead corpse, & hide it from further indignity: solus homo non compatitur, pro quo solo Christus patitur, only man suffers not with him, for whom only he suffered; only man shows no compassion, to whom alone Christ intended all the benefit of his passion. We are affected at the hearing of a profane story, nay at the representation of some tragical fiction we have tears at commands; yet (O Saviour let the merits of thy passion satisfy even for this our want of compassion for thee) when we read or hear out of the sacred story of the Evangelists, the most honourable personage that ever was, suffer the most shameful indignities that ever were; the innocentest person that ever was, laden with the most grievous & slanderous accusations that ever were; the justest that ever was put to the cruelest torments that ever were, and all this for our sake: do we take it to heart? do his stripes make any impression in us? do the nails and spear that pierced him prick us with compunction? do we compassionate his sorrow, admire his patience, magnify his love, detest our sins the causes of his sufferings? The custom in many places is, that if the son of a King commit a fault deserving punishment, his Page or some other servant is whipped for him: and those Princes that are of tender natures, more grieve at the sight than their servant for their suffering of a few stripes. Dear Christians, in Christ's passion it was clean otherways; for the King's son, the heir apparent of heaven was scourged for his servants: what, said I, scourged? nay flayed with whips, nay buffeted with fists, smote with reeds, pricked with thorns, bored with nails, pierced with a lance. We have viewed the root, let us now behold the branches; which some will have to be six, some five, some four, some three. They which divide Christ's sufferings into six parts, term them so many voyages or poasting: first, from his supper to the garden; secondly, from the garden to Annas; thirdly, from Annas to Caiaphas; fourthly, from Caiaphas to Herod; fifthly, from Herod to Pilate; sixthly, from Pilate to Golgotha. They who divide them into five, thus reckon them: first, his agony: secondly, his taking: thirdly, his arraignment: fourthly, his sentence: fifthly, the execution. They who into four, account upon, first, his afflictions before he was taken: secondly, the proceed against him after he was taken by the Ecclesiastical Judges: thirdly, before the secular: fourthly, the consummation of all, his death upon the Cross. For brevity sake I reduce them to three: first, dolours and terrors: secondly, abuses and indignities: thirdly, tortures and torments. The first in the Garden, the second in the Palace, the third on the Cross. First, in the garden we find him in an agony. What an agony is, sentitur priusquam dicitur, none can say but he that hath felt, and none ever felt such an agony but our Saviour. Conceive we at the same time all the veins of our body streigned, all the sinews stretched, all the bones racked, what pain must this needs be in the body? and how fare greater a like to this in the soul? This somewhat expresseth his agony, which was an horror conceived from the apprehension of his Father's wrath, a conflict in his mind, and terrible combat in all the parts of his soul. Judge ye of the extremity of his first fit, both by the anteced●nts and the consequents; the antecedents, fear and consternation, coepit expavescere, & h Mat. 26.37, 38. gravissimè angi, he began to be affrighted and grievously troubled: torments they must needs be, and sorrows more grievous than many deaths, at which the son of God was affrighted. Secondly judge it by the consequents and effects, a strange sweat, with clottie blood trickling from all parts of his body. What torments did not the blessed Martyrs endure? yet we never read that in any extremity they were cast into i Luke 22.44. a bloody sweat. What labour must the mind needs be in when the body sweats bloud● St. * Languet Christus in balneo sanguinis sui, & ●●et, non tantum oculis, sed & omnibus membris. Bernard is bold to say, that he languished in this bath of his blood; and not only his eyes, but all parts of his body wept for us, and that with tears of blood. We might well have thought that he would have gone away in this agony and bloody sweat, but that an k Luke 22.43. Angel was sent to strengthen and comfort him, which was not done before nor after; and therefore we may well imagine that now he was in the greatest distress of all. Yet I gather this rather from his own speeches, My soul is heavy unto l Mat. 26.38.42. death: Father, if it be possible let this cup pass from me. It is impiety in the highest degree to think that any martyr or Saint was endued with a greater measure of patience than our Saviour: yet who of that noble army when they were condemned to merciless torments, and saw before their eyes crosses, racks, fiery pincers, burning furnaces, teeth of wild beasts, and all the engines of cruelty and shapes of death, shown such tokens of grief, or uttered such speeches of regret and reluctancy? nay rather they for Christ's sake desired them, and rejoiced in them. Something than it was above all the torments man can devise, much less bear, that our Saviour felt in his agony, and expressed by his bloody sweat and strong cries. Whilst our Saviour was in this woeful plight, what do his Disciples? Do they condole him? pray with him? arm themselves to defend him? Nay, in this fear and perplexity of their Master they fall fast asleep at the first, & after in his greatest danger forsake him; only Judas cometh near him, and saluteth him with a kiss. O that perfidious treachery should touch those lips in which there was no guile: that he should be m Cyp. de bon. patiented. Insultantium sputamina exciperet, qui sputo suo caeci oculos paulò ante formastet: coronaretur spinis, qui Martyres floribus coronat aeternis: palmis in faciem verberaretur, qui palmas veras vincentibus tribuit: spoliaretur veste terrenâ, qui indumento immortalitatis caeteros vestit: cibaretur fell, qui cibum coelestem dedit: potaretur aceto, qui poculum salutare propinavit. spit upon, who cured the eyes of the blind with spittle: that his face should be smitten with palms of the hand, who putteth palms into the hands of all that overcome: that he should be crowned with thorns, who crownes Martyrs with never withering flowers: that he should be stripped of his earthly garments, who arrays us with celestial robes: that he should be fed with gall, who feeds us with bread from heaven: that vinegar should be given to him for drink, who prepareth for us the cup of salvation! But before we go out of the garden, we will gather some flowers. As the first sin was committed in a garden, so the first satisfaction was made in a garden: in that garden there was an evil Angel tempting, in this garden a good Angel comforting. Adam's sentence in that garden was, that he should get his living with the sweat of his brows; and in this the second Adam procureth life unto us by the sweat of his whole body. Adam was driven out of that garden by an Angel brandishing a fiery blade, and our Saviour is fetched out of this with swords and staves, and brought into the high Priests palace, where he is most injuriously dealt withal; they cannot hold their hands off him whilst he is examined before the Judge, but, contrary to all law and good manners, they smite him with staves at his arraignment. Yea, but they were but rude soldiers, or fawning servants. Is there any more justice in the high Priest or the Council, who not only take willingly any allegation against him, but also seek out for false witnesses, and when they find none that were contests, yet they condemn him, and that for no ordinary crime, but for blasphemy in the highest degree? Neither were the Judges more unjust than the people mad against him, Away with him, say they, away with him, Crucify him, crucify him. Why? what evil hath he done? Spare Barrabas, not him. What? save a murderer, and murder a Saviour? O ye people of Judea, and inhabitants of Jerusalem, what so enrageth you against him? He hath cleansed your lepers, he hath cured your blind, he hath opened your deaf ears, he hath loosened your tongue-tied, he hath healed your sick, he hath raised your dead, he hath preached unto you the Gospel of the Kingdom, and the glad tidings of salvation; and is he not therefore worthy to live? He inviteth you to grace, Come unto me all ye that are heavy laden; & unto glory, Come ye blessed of my Father: and therefore away with him, away with him? With these out cries Pilate is overborne, as if clamours of the promiscuous rout were to be taken for depositions of sworn witnesses, and he pronounceth the unjustest sentence that ever was given, that Jesus was guilty of death. After the sentence execution immediately ensueth; he is stripped stark naked before the multitude (what would not an ingenuous man rather endure than this shame?) his flesh is torn with whips and scourges appointed for slaves, so cruelly, that Pilate himself, moved at so lamentable a spectacle, showeth him to the people with an ecce homo, either to move them to pity, or to satisfy their bloodthirsty appetite. As for the insolences and indignities offered unto him by the soldiers, they are so odious and intolerable, that I cannot with patience relate them: and therefore I pass with our Saviour to Mount Calvarie; where four great nails were driven into the most tender and sinewy parts of his body, wherewith after he was fastened to the cross, his cross was set up in the midst betwixt two thiefs, & the Mediator of God and man now hangeth in the middle betwixt heaven and earth. I need not amplify upon the death of the cross, a death for the torment most grievous, most infamous amongst men, and n Deut. 21.23 accursed of God himself. Any one may conceive what a torment it must needs be, when the whole weight of the body hangeth upon the wounds in the hands & feet. But there were four circumstances which very much aggravated his passion: 1. The nature of his complexion; for being made of Virgin's flesh, and thereby of the purest and exactest temper, he could not but be more sensible of excruciating torments than any other. 2. The place and time; the place Jerusalem the Metropolis of all Judea, the time at Easter when there was a concourse of people from all parts of Palestine, besides an infinite multitude of strangers that came to see that great solemnity. 3. The sight of his mother and dearest Disciple: in their sight to be put to so infamous and cruel a death, what a corrasive must it needs be? This was the sword that pierced his mother's heart; and how think we it affected him? his compassion was no less grief to him than his passion. 4. The insolency of his adversaries now flocking about his cross, and by their deriding scoffs and taunts pouring sharpest vinegar into his wounds. To endure that which man never did nor could, to be put to all extremiy of tortures and torments, and not to be bemoaned, nay to be mocked at and reviled (Others he hath saved, himself he cannot save: Thou that destroyedst the Temple, and buildedst it up again in three days, come down from the cross, and we will believe thee.) O this is an hyperbole of misery! There are yet four considerations, which put as it were a spiritual cross upon his material, and more tortured his soul than the other his body. 1. His unconceivable grief for the obstinacy of the Jewish nation. 2. The apprehension of the destruction of the City and Temple, with a desolation of the whole Country to ensue shortly after his death. 3. The guilt of the sins of the whole world. 4. The sense of the full wrath of his Father for the sins of mankind, which he took upon himself. And now ye have the full dosis, and all the ingredients of that bitter cup which our Saviour prayed thrice that it o Mat. 26.44. might pass from him. We have viewed the root and the branches, let us now gather some of the fruit of the tree of the cross. Christ's passion may be considered two manner of ways: 1. Either as a story simply, 2. Or as Gospel. The former consideration cannot but breed in us grief & hatred; grief for Christ his sufferings, and hatred of all that had their hand in his blood: the latter will produce contrary affection's, joy for our salvation, and love of our Saviour. For to consider and meditate upon our Saviour's passion as Gospel, is to conceive, and by a special faith to believe, that his prayers and strong cries are intercessions for us, his obedience our merit, his sufferings our satisfactions, that we are purged by his sweat, quit by his taking, clothed by his stripping, healed by his stripes, justified by his accusations, absolved by his condemnation, ransomed by his blood, and saved by his cross. These unspeakable benefits which ye have conceived by the Word, ye are now to receive by the Sacrament, if ye come prepared thereunto: for they who come prepared to participate of these holy mysteries, receive with them and by them, though not in them, the body and blood of our Lord and Saviour, and thereby shall I say they become flesh of his flesh, and bone of his bone? nay rather he becometh flesh of their flesh, and bone of their bone. The spirit which raised him quickeneth them, and preserveth in them the life of grace, and them to the life of glory. Howbeit, as the sweetest meats turn into p Cal. l. 4. instit. c. 14. sec. 40. Quemadmodum sacrum hunc panem coenae Domini spiritualem esse cibum videmus, suavem & delicatum non minus quàm salutiferum piis Dei cultoribus, cujus gustu sentiunt Christum esse suam vitam, quos ad gratiarum actionem erigit, quibus ad mutuam inter se charitatem exhortatio est: ita rursus in nocentissimum venenum omnibus vertitur, quorum fidem non alit: non aliter ac cibus corporalis ubi ventrem offendit vitiosis humoribus occupatum, ipse quoque vitiosus & corruptus nocet magis quàm nutrit. choler in a distempered stomach, so this heavenly Manna, this food of Angels, nay this food which Angels never tasted, proves no better than poison to them, whose hearts are not purified by faith, nor their consciences purged by true repentance and charity from uncleanness, worldliness, envy, malice, ranckour, and the like corrupt affections. If a Noble man came to visit us, how would we cleanse and perfume our houses? what care would we take to have all the rooms swept, hung and dressed up in the best manner? Beloved Christians, we are even now to receive and entertain the Prince of Heaven, and the Son of God; let us therefore cleanse the inward rooms of our souls by examination of our whole life, wash them with the water of our penitent tears, dress them up with divine graces, which are the sweetest flowers of Paradise, perfume them with most fragrant spices and aromatical odours, which are our servant prayers, zealous meditations, and elevated affectious, tuned to that high strain of the sweet Singer of Israel, Lift ye up, ye gates, and be ye q Psal. 24.9. lift up, ye everlasting doors, and the King of glory shall come in. Cui, etc. THE REWARD OF PATIENCE. THE LII. SERMON. PHILIP. 2.9. Wherefore God hath also highly exalted him. Right Honourable, etc. THe drift of the blessed Apostle in the former part of this chapter, to which my Text cohereth, is to quench the fireballs of contention cast among the Philippians by proud and ambitious spirits, who preached the Gospel of truth not in truth and sincerity, but in faction, and through emulation: (Phil. 1.15.) Some indeed preach Christ out of envy and strife. This fire kindled more and more by the breath of contradiction, and nourished by the ambition of the teachers, and factious partaking of the hearers, Saint Paul seeketh to lave out, partly with his own tears, partly with Christ's blood, both which he mingleth in a passionate exhortation at the entrance of this chapter: If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels of mercies; fulfil ye my joy, be ye like minded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vain glory. Look not every man to his own things, but every man also to the things of others. Let the same mind be in you, which was also in Christ Jesus: who being in the form of God, thought it no robbery to be equal with God: But made himself of no reputation, etc. In this context all other parts are curiously woven one in the other, only there is a brack at the fifth verse, which seems to have no connexion at all with the former: for the former were part of a zealous admonition to brotherly love and christian reconciliation, add this to voluntary obedience and humiliation: in those he persuaded them to go together as friends, in this to give place one to the other: in those he earnestly beseecheth them to be of one mind among themselves, in this to be of the same mind with Christ Jesus. Now peace and obedience, love and humility seem to have no great affinity one with the other; for though their natures be not adverse, yet they are very diverse. Howbeit, if ye look nearer to the texture of this sacred discourse, ye shall find it all closely wrought, and that this exhortation to humility, to which my Text belongeth, hath good coherence with the former, and is pertinent to the main scope of the Apostle; which was to reunite the severed affections, and reconcile the different opinions of the faithful among the Philippians, that they might all both agree in the love of the same truth, and seek that truth in love. This his holy desire he could not effect, nor bring about his godly purpose, before he had beat down the partition wall that was betwixt them: which because it was erected by pride, could be no otherwise demolished than by humility. The contentions among the people grew from emulation among the Pastors, and that from vain glory. As sparks are kindled by ascending of the smoke, so all quarrels and contentions by ambitious spirits: the a Judg. 5.16. divisions of Reuben are haughty thoughts of heart. A high conceit of their own, and a low value and under rate of the gifts of others, usually keep men from yielding one to the other upon good terms of Christian charity. Wherefore the Apostle, like a wise Physician, applieth his spiritual remedy not so much parti laesae, to the part where the malady broke forth, as to the cause, the vanity of the Preachers, and pride of the hearers, after this manner: Christ humbled himself, and became obedient unto death, even the death of the Cross: therefore they who desire to be affected and liked of him, must be like affected to him, and not exalt themselves above others in pride, but rather abase themselves below them in humility; not behave themselves as lords over the faith of others, but rather demean themselves as servants for Christ's sake; not pursue ambitiously the glory of this world, but account it the greatest glory to partake with Christ in the infamy of the Cross. How unfit and incongruous a thing is it in contention to preach the Gospel of peace? in rage and choler to treat of meekness? in malice and hatred to exhort to Christian love and reconciliation? in pride to commend humility? in vain glory to erect the Cross of Christ? that is to deny the power of it in so declaring it. Yet if they will needs be ambitious, if their affections are so set upon glory and honour that nothing can take them off, let them take the readiest course to compass their desire, which lieth not in the higher way they have chosen, by advancing themselves, but in the lower way, which Christ took by abasing himself. For glory is of the nature of a Crocodile, which flieth from them that pursue it, and pursueth them that fly it, as S. b Hom. 7. ad. Philip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysostome excellently declareth it: Glory (saith he) cannot be attained but by eschewing it; if thou makest after it, it maketh away from thee; if thou fliest from it, it followeth thee; if thou desirest to be glorious, be not ambitious; for all truly honour them who affect not honour: as on the contrary they hold a base opinion of such as are ever aspiring to honour, and that for the most part without desert. Two weighty reasons we have in this verse to incline all Christian minds to obedient humility or humble obedience, a pattern of it and the reward thereof: he humbled himself so low, therefore God exalted him so high. Of the pattern most lively drawn in the life and especially the death of our Saviour, I have said something already, and shall more hereafter; yet can never say all. As Socrates spoke of Philosophy, that it was nothing but meditatio mortis, a meditation upon death, we may of Divinity, that it is in a manner nothing else but meditatio mortis Christi, a meditation on Christ's death: for the learnedest of all the Apostles would be known of no other knowledge that he had, or much esteemed but this, I c 1 Cor. 2.2. desire (saith he) to know nothing but Jesus Christ, and him crucified. d Lib. 7. nat. hist. c. 2. Gen● Astoma radices florum secum portat, long●ore itinere, ne desit olfactus. Pliny describeth unto us a strange kind of people in Africa, that had no mouths, but received all their nourishment at their nostrils (which is nothing else but sweet smells and fragrant odours) who if they are to take any long journey, provide themselves of great store of flowers, and sweet wood, and aromatical spices, lest they starve by the way. I will not warrant the narration, because I know it is a case overruled in Aristotle's philosophy, that smells nourish not; but the application I can make good out of the Apostle, who calleth the Gospel and the Preachers thereof odorem vitae ad vi●am, a savour of e 2 Cor. 2.16. life unto life. Though the natural life be not, yet the spiritual is nourished by odours & savours. And howsoever we are not in our bodies, yet in our souls we are Astomis, and, like those people of Africa, receive nourishment from sweet trees and roots. The sweet root we are always to carry about us, is the root of the flower of Jesse: the savoury wood we are to smell unto, is the wood of the Cross, that is, the tree of life in the midst of our Paradise. It is the ladder of Jacob whereby we ascend into heaven, it is the rod of Aaron that continually buddeth in the Church, it is the Juniper tree whose shade killeth the Serpent, it is the tree which was cast into the waters of Marah and made them sweet: no water so bitter, no affliction so brackish, to which the Cross of Christ giveth not a sweet relish. But to proceed from the effect of Christ's passion in us, our comfort and salvation, to the effect of it in himself, his glory and ex●ltation, expressed in the letter of my Text, Wherefore God hath also highly exalted him. Wherefore. Although there can be no cause given of God's will, which is the cause of all causes; yet (as Aquinas teacheth us to distinguish) there may be ratio rei volitae, a reason of the thing willed by God: for God, according to the counsel of his own will, setteth diverse things in such an order, that the former is the cause of the latter; yet none of them a cause, but an effect of his will. For example, in that golden chain drawn by the Apostle, Whom he hath f Rom. 8.29. predestinated those he hath called, whom he hath called he hath justified, whom he hath justified he hath glorified: predestination is a cause of vocation, vocation of justification, justification of glorification; yet all of these depend upon God's will, and his will upon none of them. In like manner, God hath so disposed the causes of our salvation, that Christ's incarnation and humiliation should go before his glory and exaltation, & the one be the meritorious cause of the other: yet neither of them is causa voluntatis divinae exaltantis, but ratio exaltationis volitae; neither of them a cause of Gods will exalting, but the former the reason of Christ's exaltation, as willed by God. God. Though Christ rose of himself, and, as himself speaketh, reared up the temple of his body after it was destroyed ratione suppositi, yet ratione principii it is most true, God raised him up: and therefore the Apostle saith elsewhere, that he was g John 2.19. raised by the right hand of God, that is, divine, power; but because this divine power was his own, and essential to him as God, he may be truly said also to have raised himself. Hath highly exalted. Above the grave in his resurrection, above the earth in his ascension, above the heaven in his session at the right hand of his Father. In the words highly exalted there is no tautology, but an emphasis, which is all one as if he had said, Super omnem altitudinem exaltavit, super omnem potestatem evexit, he exalted him above all highness, he gave him a power above all powers, and a name above all names. Him. It is desputed among Divines, whether this him hath reference to Christ, considered as God or man: that is to say, whether he was exalted according to his humane nature only, or according to the divine also. Some later Expositors of good note, and by name Mr. Perkins on the Creed, resolve that Christ was exalted according to both natures; according to his humane, by laying down all infirmities of man's nature, and assuming to himself all qualities of glory: according to his divine, by the manifestation of the Godhead in the manhood, which before seemed to lie hid. But this seemeth not to be so proper an interpretation, neither can it be well conceived how that which is highest can be said to be exalted; but Christ (according to his divine nature) is and always was, together with the Holy Ghost, most high in the glory of God the Father. It is true which they affirm, that the Deity more manifestly appeared in our Saviour after his resurrection than before, the rays of divine Majesty were more conspicuous in him than before; but this cometh not home to the point. For this manifestation of the Deity in the humane nature, was no exaltation of the divine nature, but of the humane. As when the beams of the Sun fall upon glass, the glass is illustrated thereby, not the beam; so the manifestation of the Deity in the humane nature of Christ, was the glory and exaltation of the manhood, not of the Godhead. I conclude this point therefore, according to the mind of the ancient and most of the later Interpreters, that God exalted Christ according to that nature, which before was abased even unto the death of the Cross: and that was apparently his humane. For according to his divine, as he could not be humbled by any, so neither be exalted: as he could not die, so neither be raised from death. Having thus parced the words, it remaineth that we make construction of the whole; which confirmeth to us a principal article of our faith, and giveth us thus much to understand concerning the present estate of our Lord and Saviour, That because being in the form of God, clothed with majesty and honour, adored by Cherubins, Seraphins, Archangels and Angels, he dis-robed himself of his glorious attire, and put upon him the habit and form of a servant, and in it, to satisfy for the sins of the whole world, endured all indignities, disgraces, vexations, derisions, tortures and torments, and for the close of all death itself, yea that cruel, infamous and accursed death of the Cross: therefore God even his Father, to whom he thus far obeyed, and most humbly submitted himself, hath accordingly exalted him, raising him from the dead, carrying him up in triumph into heaven, setting him in a throne of Jasper at his right hand, investing him with robes of majesty and glory, conferring upon him all power and authority, and giving him a name above all names, and a style above all earthly styles, King of Kings and Lord of Lords, giving charge to all creatures of what rank or degree soever in heaven, earth, or under the earth, to honour him as their King and God, in such sort that they never speak or think of him without bowing the knee, and doing him the greatest reverence and religious respect that is possibly to be expressed. In this high mystery of our faith five specialties are remarkable: 1 The cause, Wherefore. 2 The person advancing, God. 3 The advancement itself, exalted. 4 The manner, highly. 5 The person advanced, him. Begin we with the cause. Wherefore. That which was elsewhere spoken by our Saviour, h Luk. 14.11. He that humbleth himself shall be exalted, is here spoken of our Saviour, he humbled himself to suffer a most accursed death, therefore God highly exalted him to a most blessed and glorious life. We are too well conceited of ourselves, & gather too much from God's love and gracious promises to us, if we expect that he should bring us by a nearer way and shorter cut to celestial glory, than he did his only begotten Son; who came not easily by his crown, but bought it dearly with a price, not which he gave, but rather for which he was given himself. His conquest over death and hell, and the spoils taken from them, were not Salmacida spolia, sine sanguine & sudore, spoils got without sweat or bloodshed; for he sweat, and he bled; nay he sweat blood in his striving and struggling for them. Wherefore if God humble us by any grievous visitation, if by sickness, poverty, disgrace, or captivity we are brought low in the world, let us not be too much dejected therewith; we are not fallen, nor can fall so low as our Saviour descended of himself immediately before his glorious exaltation. The lower a former wave carrieth down the ship, the higher the later beareth it up: the farther back the arrow is drawn, the farther forward it flieth. Our affections as our actions are altogether preposterous and wrong: in the height of prosperity we are usually without fear, in the depth of misery without hope. Whereas if we weighed all things in an equal balance, and guided our judgement, not by sight, but by faith; not by present probabilities, but by antecedent certainties: we should find no place more dangerous to build our confidence upon, than the ridge of prosperity: no ground surer to cast the anchor of our hope upon, than the bottom of misery. How suddenly was Herod, who heard himself called a god and not a man, deprived of his kingdom & life by worms and no men? whereas David, who reputed himself a worm and no man, was made a King over men. Moses was taken from feeding sheep, to feed the people of God: but on the contrary, Nabuchadnezzar from feeding innumerable flocks of people, shall I say to feed sheep? nay to be fed as a sheep, and graze among the beasts of the field. O what a sudden change was here made in the state of this mighty Monarch? How was he that gloried in his building of great Babel brought to Babel, that is, confusion? he that before dropped with sweet ointment, feasted all his senses with the pleasures of a King, hath the dew of heaven for his ointment, the flowery earth for his carpets, the weeds for his salads, the lowing of beasts for his music, and the sky for his star-chamber. How great a fall also had the pride of Antiochus, who riding furiously in his chariot against Jerusalem, was thrown out of it on the ground, and with the fall so bruised his members, that his flesh rotten and bred worms in great abundance? i 2 Mac. 9.8, 9 He that a little before thought that he might command the waves of the sea (so proud was he beyond the condition of man) and weigh the high mountains in a balance, was now cast on the ground, and carried in an horse-litter, declaring unto all the manifest power of God. So that the worms came out of the bowels of this wicked man in great abundance; and while he was yet alive his flesh fell off with pain and torments, and all his army was grieved with the stench. The k Xen. Cyr. paed l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. King of Armenia, who had been formerly tributary to Cyrus, understanding that that puissant Prince was engaged in a dangerous war with Croesus, worketh upon this advantage, rebels against Cyrus, and maketh himself an absolute Prince. But within a few days Cyrus having got the conquest of Croesus, turns his forces against this rebel, taketh him, his wife and children prisoners; yet upon his submission, above his hope and expectation, both giveth him his life and his crown, and putteth him in a better state than ever he was. Whereupon that proud captivated, and humble restored Prince, acknowledging his treachery and folly, said, O how doth the wisdom of heaven the providence of mortal men? how little are we ware of what may betide us? how glassy are our sceptres? how brittle our estate? The other day when I made full account to have made myself a free absolute Monarch, I lost both liberty and crown; and this day when I gave myself for gone, and looked every hour to have had my head struck off, I have gained both pardon, liberty, and my crown better settled than ever before. Such examples are so frequent, not only in the sacred Annals of the Church, but also in profane stories, that a Philosopher being asked what God did in the world, answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l Hesiod. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. he abaseth noble things, and ennobleth base; he turneth Sceptres into Mattocks, and Mattocks into Sceptres; he maketh hovels of palaces, and palaces of hovels; pulleth down high things, and raiseth up low: agreeably to the words of the Prophet Esay, m Esa. 40.4. Every valley shall be exalted, and every hill brought low. Whence notwithstanding we are not to infer. That God is more the God of the vales than of the hills, or that he better esteemeth the low cottage of the beggar, than the high turrets of Princes: he taketh no pleasure in the fall of any, much less of his dear children. It is not their broken estate, but their contrite heart; not their poverty in goods, but in spirit; not their lowness of condition, but their lowliness of mind, which he approveth and rewardeth, giving honour to that virtue which ascribeth all honour to him. The Apostle saith not, because Christ was humbled and put to so cruel and shameful a death, therefore God highly exalted him; but because he humbled himself. Which reason of the Apostle may be confirmed, or at least illustrated by other paralleed texts of Scripture: n Pro. 29 23. The pride of a man shall bring him low, but the humble spirit shall enjoy glory. o Pro. 18.12. Before destruction the heart of man is haughty, but before glory goeth lowliness. p Job 22.29. When others are cast down, thou shalt say, I am lifted up, and God shall save the humble: and, q Luk. 1.52. He hath put down the mighty from their seat, and hath exalted the lowly and meek. Yea to honour and exalt them he humbleth himself, and r Esa. 57 15. cometh down to dwell with them: for thus saith the high and lofty One, that inhabiteth eternity, whose name is holy; I dwell in the high and holy place: with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. When a Prince rideth in progress how much are they graced at whose house he lieth but for a night? how far greater honour is done to the humble soul, with whom God lodgeth not for a night or abideth for a few days, but continually dwelleth? what can there be wanting where God is, in whom are all things? how will he furnish his house? how will he set forth his rooms? how gloriously will he beautify and deck his closet and cabinet? I know not how God can raise the dwelling of the humble soul higher, who by his dwelling in it hath made it equal to the highest heaven: I dwell, saith he, in the high and holy place, with him also that is of a contrite and humble spirit. There is no more difference between the seat of the blessed above the heavens, and the caves of the poorest servants of God under the earth, than between two royal palaces, the one higher the other lower built, but both equally honoured with the Court lying at them. In the weighing of gold the light s Horat. car. l. 1 Attollunt vacuum plus nimiò verticem. pieces rise up, but the weighty bear down the scale; and surely they are but light who are lifted up in a self-conceit, but they who have true worth and weight in them are depressed in themselves, and bear down towards the earth. Look we to the wisest of all the Philosophers, he was the modestest; for his profession was, Hoc scio, quod nihil scio; This I know, that I know nothing. Look we to the learnedest of all the Greek Fathers, Origen, he was the most ingenuous; for his confession was, Ignorantiam meam non ignoro, I am not ignorant of mine own ignorance. Look we to the most judicious and industrious of all the Latin, Saint t Aug. epist. ad Hieron. Austin, he was the humblest; for even in his heat of contention with Jerome he acknowledgeth him his better, Hieronymus Presbyter Augustino Episcopo major est, though the dignity of a Bishop exceed that of a Priest, yet Priest Jerome is a better or a greater man than Bishop Austin. Look we to the best of Kings, David, he was the freest from pride; u Psal. 131.1, 2 Lord, saith he, I am not highminded, I have no proud looks, I do not exercise myself in great matters, or in things too high for me: surely I have behaved and quieted myself as a child that is weaned of his mother, my soul is even as a weaned child. Look we to the noblest of all the * Theodosius. Roman Emperors, his Motto was, Malo membrum esse Ecclesiae quàm caput Imperii; I account it a greater honour to be a member of the Church than the head of the Empire. Look we to him that was not inferior to the chief Apostles, surnamed Paulus (as some of the Ancient guess) quasi paululus, because he was least in his own eyes, not worthy to be called an Apostle, as himself freely * 1 Cor. 15.9 Eph. 3.8. confesseth. Look we to the mirror of all perfection, Christ Jesus, in whom are all the treasures of wisdom and grace, he setteth out humility as his chiefest jewel; x Mat. 11.29. Learn of me, saith he, that I am meek and humble in heart. The rain falleth from the hills, and settleth in the vales; and God's blessings in like manner if they fall upon the highminded and proud, yet they stay not with them, but pass and slide from them down to the meek and humble, where he commandeth them to rest. The reason is evident why the humblest men are best; for grace alone maketh good, and a greater measure thereof better: now y Jam. 4.6. God resisteth the proud, and giveth grace to the humble; and to the more humble the more grace, because they more desire it, and are more capable thereof. For the more empty the vessel is, the more liquor it receiveth; in like manner the more empty we are in our own conceits, the more heavenly grace God z Mat. 11.25. infuseth into us. To him therefore let our souls continually gasp as a thirsty land, let us pray to him for humility that we may have grace, and more grace that we may be continually more humble. Lord, who hast taught us that because thy Son our Saviour being in the form of God humbled himself, and in his humility became obedient, and in his obedience suffered death, even the most ignominious, painful, and accursed death of the cross; thou hast exalted him highly above the grave in his resurrection, the earth in his ascension, above the stars of heaven in his session: establish our faith in his estate both of humiliation and exaltation, and grant that his humility may be our instruction, his obedience our rule, his passion our satisfaction, his resurrection our justification, his ascension our improvement of sanctification, and his session at thy right hand our glorification. Amen. Deo Patri, Filio, & Sp. S. sit laus, etc. LOWLINESS EXALTED: OR Gloria Crocodile. THE LIII. SERMON. PHIL. 2.9. Wherefore God hath also highly exalted him. Right Honourable, etc. We are come to keep holy the solemnest feast the Church ever appointed, to recount thankfully the greatest benefit mankind ever received, to celebrate joyfully the happiest day time ever brought forth: and if the rising of the sun upon the earth make a natural day in the Calendar of the world, shall not much more the rising of the Sun of righteousness out of the grave with his glorious beams, describe a festival day in the Calendar of the Church? If the rest of God from the works of creation was a just cause of sanctifying a perpetual Sabbath to the memory thereof; may not the rest of our Lord from the works of redemption, more painful to him, more beneficial to us, challenge the like prerogative of a day to be hallowed and consecrated unto it? shall we not keep it as a Sabbath on earth, which hath procured for us an everlasting Sabbath in heaven? The holy Apostles, and their Successors, who followed the true light of the world so near that they could not miss their way, thought it so meet and requisite, that upon this ground they changed the seventh day from the creation, appointed by God himself for a a Ignat. epist. ad Magnes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas. Homil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aug. de verb. Apost. ser. 25. Domini resuscitatio consecravit nobis diem Dominicum. Vide Homil. Eccl. Of the time of prayer. Hooker Eccles. polit. l. 5. sect. 70. p. 196. The moral Law requiring a sevent part throughout the age of the world to be that way employed, though with us the day be charged in regard of a new revolution begun by our Saviour Christ; yet the same proportion of time continueth which was before, because in a reference to the benefit of creation, and now much more of renovation thereunto added by him, which was the Prince of the world to come; we are bound to account the sanctification of one day in seven, a duty which Gods immutable decree doth exact for ever. Sabbath, and fixed the Christian Sabbath upon the first day of the week, to eternize the memory of our Lord's resurrection. This day is the first borne of the Church feasts, the Prototypon and sampler Lords day, if I may so speak, from whence all the other throughout the year were drawn as patterns: this is as the Sun itself, they are as the Parelii the Philosophers speak of, images and representations of that glorious light in bright clouds, like so many glasses set about the body thereof. With what solemnity then the highest Christian feast is to be celebrated, with what religion the christian Sabbath of sabbaths is to be kept, with what affection the accomplishment of our redemption, the glorification of our bodies, the consummation of our happiness the triumph of our Lord over death and hell, and ours in him and for him is to be recounted, with what preparation & holy reverence the Sacrament of our Lord's body and blood, which seals unto us these inestimable benefits, is to be received; with that solemnity, that religion, that affection, that preparation, that elevation of our minds we are to offer this morning sacrifice. Wherefore I must entreat you to endeavour to raise your thoughts and affections above their ordinary level, that they fall not short of this high day, which as it representeth the raising and exaltation of the world's Redeemer, so itself is raised and exalted above all other Christian feasts. Were our devotion key cold, and quite dead, yet me thinks that the raising of our Lord from the dead should revive it, and put new life and heat into it, as it drew the bodies of many Saints out of the graves to accompany our Lord into the holy City. After the Sun had been in the eclipse for three hours, when the fountain of light began again to be opened, and the beams like streams run as before, how lightsome on the sudden was the world? how beautiful, being as it were new gilt with those precious rays? how joyful and cheerful were the countenances of all men? The Sun of righteousness had been in a total eclipse, not for three hours, but three whole days and nights, and then there was nothing but darkness of sorrow over the face of the whole Church; but now he appears in greater glory than ever before; now he shineth in his full strength. What joy must this needs be to all that before sat in darkness and in the shadow of death? In the deadest time of the year we celebrated joyfully the birth of our Lord out of the womb of the Virgin, and shall we not this Spring as much rejoice at his second birth, and springing out of the womb of the earth? Then he was borne in humility, and swaddled in clouts, now he is borne in majesty, and clothed with robes of glory; then he was borne to obey, now to rule; then to dye, now to live for ever; then to be nailed on the cross at the right hand of a thief, now to be settled on a throne at the right hand of his Father. As Cooks serve in sweet meats with sour sauces, Musicians in their songs insert discords, to give relish as it were to their concord's, and b Cic. de orat. l. 3. Habeat summa illa laus umbram & recessum, ut id quod illuminatum est magis extare atque eminere videatur. Rhetoricians set off their figures by solaecismes or plain sentences: in like manner the Apostle, to extol our Saviour's exaltation the higher, depresseth his humiliation the lower; he expresseth his passion in the darkest colours, to make the glory of his resurrection appear the brighter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he emptied himself, word for word, made himself of no reputation, and took upon him the form of a servant, and being found in fashion as a man he humbled himself, and became obedient unto death, even the death of the Cross. Wherefore God also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, highly exalted him, Superexaltavit: as if ye would say, he highly raised him on high. The stroke is doubled upon the nail to drive it in further; the beam is reflected to give more light and heat; the word is repeated for more significancy and efficacy: as, Visitando visitabo, and desiderando desideravi, and benedicendo benedicam, and gavisi sunt gaudio magno; a●, in c Exod. 32.34. visiting I will visit, that is, I will most surely visit: and I have d Luke 22.15. desired with desire, that is, I have vehemently desired to eat this Passover: and the wise men e Mat. 2.10. rejoiced with joy to see the star, that is, they exceedingly rejoiced: and in f Gen. 12.2, 3. blessing will I bless thee, saith God to Abraham, that is, I will wonderfully, I will extraordinarily bless thee with store of blessings; so here superexaltavit, he highly raised on high signifieth he raised him by many degrees, he exalted him to the highest honour he was capable of: so highly, that all creatures whatsoever are far below him. In these two words, highly exalted, are wound up three Articles of our Christian Belief immediately following one the other in the Apostles Creed, 1. Resurrection, 2. Ascension, 3. Session at the right hand of God. When he was raised from the dead, he was exalted; but when he ascended, and took his place at the right hand of God above all thrones, dominions, principalities, and powers, he was highly exalted. As there are three descents in his humiliation; his death, his going down to Hell, his lying in the grave three days and three nights: so there are three ascents in his exaltation correspondent unto them; to the first degree of his humiliation, his death, answereth the first degree of his exaltation, his resurrection: to the second, his descent into hell, his ascension into heaven: to the third, his lying three days and three nights in the grave, which was the lowest degree of his humiliation, the highest degree of his exaltation, his sitting at the right hand of God. The sweet flower of Jesse, which was set at his death, and thrust deep into the ground at his burial, is now sprung up from the earth in his resurrection, openeth his leaves, and sends forth a savour of life unto life to all that by faith smell unto it. But to keep to the words of my Text; the parts whereof resemble insecta animalia, those creeping things, which if you cut them asunder, will join again: therefore is as the communis terminus to them all, because the Son of God was so fare humbled, it was fit he should be exalted accordingly; because he humbled himself, therefore God exalted him; because he humbled himself so low, God exalted him so high: where humility goes before, there is a just cause of exaltation; and where there is a cause, God will exalt; and where God exalteth, he exalteth highly. Wherefore. It is hotly argued between the reformed Divines and Papists, Utrum Christus sibi meruerit; Whether Christ merited any thing for himself, or only for us. The Romanists stand for the first, the Protestants for the second opinion. I see no cause why this controversy should not be composed: for questionless Christ's humiliation deserved an exaltation, neither can we attribute too much glory to our Redeemer. Albeit therefore as Mediator he merited for us, yet as man he might also merit for himself: and the word Quaproptet, Wherefore, seemeth rather to imply the meritorious cause of his exaltation, than a consequence only of the hypostatical union. Where God exalteth, there is always some cause; he advanced not his Son without merit. Whose example, if they (in whose gifts the greatest preferments are) did always follow, the garlands of honours should not be taken from them that win the race, and given to standers by. Cato was in the right, who said, he had rather that men should ask why hath Cato no statue or monument, rather than why should he have a monument? And surely it is a greater honour, that men should inquire why such a man of worth is not preferred, than why is such a man of no worth preferred; yet as in nature, so in states, the heaviest bodies will ascend ad supplendum vacuum, to fill up a vacuity. Worthless men, like Apes and Monkeys, will not be quiet till they have got to the top of the house, and when they are there, what do they but make mouths and faces at passengers, or break glasses, or play other ridiculous feats? The old thorow-faire to the Temple of honour among the Romans, was by the Temple of virtue; but now it is said men have found a nearer way through the postern gate of Juno Moneta. The ancient Philosophers did but dream of a golden age, but we see it: Aurea nunc verê sunt secula, plurimus auro Venit honos, auro conciliatur amor. This may be well esteemed the golden age, in which gold is in greatest esteem. Gold supplies all defects, and answereth to all things: A g Exod. 32.6. Calf shall be worshipped with divine honour, if he be of gold. But the best is, they that rise like Ionas gourd in a night, are blasted in an hour; and as they are raised no man knows why, so they fall no man knows how. It is not possible that a high and great building should stand without a foundation. Now if we will believe Saint Austin, the foundation of honour is worth, and this must be laid deep in the ground of humility. He humbled himself; therefore God highly exalted him. If Christ, who humbled and abased himself so low, be now so highly exalted above all principalities, and powers, and thrones, and dominions, there is no cause then why any of God's children humbled under his hand, how low soever they are brought, should despair of rising again. Look they upward or downward, they may fasten the anchor of their hope: beneath them our Saviour was, who now is above the heavens. Are they spoiled of their goods? he was stripped stark naked. Have they left a great estate, he left a Kingdom in Heaven. Are they falsely accused? he was condemned of blasphemy. Are they railed at? he was spit upon. Are they pricked with griefs? he was crowned with thorns. Do they lie hard? he hung upon the cross. Do they sigh for their grievous afflictions? he gave up the ghost in torments. Are they forsaken of their friends? he was for a time of his Father: (My h Mat. 27.46. God, my God, why hast thou forsaken me?) Have they things laid to their charge they never knew? he was charged with the sins of the whole world, which pressed him down to the earth, nay yet lower, to the grave; and yet behold he now sitteth at the right hand of God, and he who was abased beneath the lowest creatures, is advanced above all, and all bow unto him. And therefore as the oak Ab ipso ducit opes animumque ferro. taketh heart as it were, and groweth by the stroke of the axe; and as i . in Apol. Eccles. Angl. Anteus the Giant recovered his strength by his fall on the ground: so should they take comfort from their afflictions, and gather arguments of their future exaltation from their present fall and humiliation. They are fallen and humbled, therefore in case to be raised; there is a why and a wherefore they should be exalted: they are in a good way to honour, wherein they may see our Saviour's footsteps before them. God woundeth and healeth, he killeth and reviveth, he letteth his children down to the gates of hell to terrify them for their sins, and make them clasp about him, and lay faster hold on his promises; for he bringeth them back again. The solemnity used at the inauguration of the Emperor of the Tartars somewhat resembleth God's dealing with his children & the heirs of the crown of heaven. k De rep. l. 1. c. 8. Rex de sublimi solio demovetur, & vilissimae tabulae superpositus humi constituitur; ad quem Pontifex orationem convertens, Inspice coelum inquit, & Deum praepotentem universitatis regem intuere & agnosce: si justè imperaveris, omnia ex animi tui sententiâ consequeris, sin muneris officiique tui obliviscaris, praeceps ex alto ac sublimi loco dejectus, regali potestate & bonis omnibus spoliabere, ut ne tabula quidem haec cui insideas tibi relinquatur. Bodin thus relateth it: When the Nobles and Peers are assembled, the Prince to be crowned is taken out of a chair of estate, and set upon a low stool or plank on the ground: the Priest who is to sacre him useth these words, Look up to heaven and acknowledge the sovereign Commander of the whole world, and know that if thou rule justly, he will establish thy Throne under thee, and settle the crown upon thee: but if thou cast away all fear of him, and car● of the people's safety and welfare, he will pull thee down from thy high Throne, and lay thee on the ground, take all from thee that he hath given thee, and leave thee not so much as this sorry board thou sittest upon. After which words he is invested with Princely robes, carried up in great state, set in his Imperial Throne, crowned and proclaimed Emperor: in like manner, God before he advanceth his dearest children, and putteth the Crown of glory upon their heads, setteth them as it were upon a low plank, in some mean or deplorate condition upon earth, that they may humble themselves under that mighty hand of his, which l Psa. 113.6, 7. raiseth the poor out of the dust, and lifteth the needy out of the dounghill, that he may set them even with the Princes of his people. Sith than God raiseth the poor from the dounghill to tread upon cloth of estate, and sit in the Throne of Princes, sith he advanceth men of smallest means to great estates, and casting the bright beams of his favour upon the lowest and obscurest hovells and cottages, maketh them illustrious and glorious, why should any of God's children by any extremity whatsoever be driven to resign their estate in his promises? to close their own eyes before they are dead? and yield up their last breath with sighs of grief and groans of despair? They lie but in the dust, God raiseth from the dounghill, as he did Job; nay from the dungeon, as he did Daniel and Jeremy; nay yet lower, from the grave, as he did Lazarus; nay yet lower, from the neathermost hell, as he did our Saviour. King's have long hands, An nescis longas regibus esse manus? and God hath outstretched arms: there is no place so high which they cannot reach, and from thence pluck down the proud: no depth so low, which they cannot sound, and from thence draw up the humble. The celestial bodies distil their influence down to the lowest vales, which stayeth not all there, but some part of it is conveyed yet lower, by pores & secret passages, even to the bosom and bowels of the earth, to the generation and perfection of the metals and minerals there: and shall we not think that the beams of God's favour can carry down the sweetest influences of his graces into the deepest dungeon of misery, and darkest chambers of death? If art can make of ashes and trash pure and shining glass, if nature produceth gold of the basest of all the elements earth, and precious stones of excrementitious moisture; what marvel is it, that God should make sceptres of mattocks, cedars of shrubs, and of those that are accounted the offscouring of all things stars of heaven? No Christian doubteth of his power: all the question that can be made, is of his will; and thereof we can make no question that hear his gracious promise, that he that m Luk. 14.11. humbleth himself shall be exalted. Why then are not all that are humbled exalted? A short answer may be, because they humble not themselves as Christ here did, neither are truly humbled. All that are thrown down presently do not yield; sickness may bring the body low, and calamity the estate lower, and yet the mind be high and haughty: and that de facto they are not humble, who complain that they are not raised, their repining at others preferment, and their staying behind them maketh it manifest. For nothing is so repugnant to humility as ambition: (ambition is of the Eagle and Falcon's brood, it soareth aloft; but humility is è genere reptilium, of the nature of worms that creep on the ground.) He whom humility truly informeth how small his deserts, how great his defects are, how vain the pomps of this world, how secure a quiet and retired life, cannot inordinately desire preferment, which in his judgement is not preferment, sith he preferreth a lower estate above it, as more suitable to the lowliness of his mind. With this two-forked ram therefore we may push down all the forts which discontented spirits raise against the divine providence: if they are truly humble, they desire not to be exalted; if they are not humble, they deserve not. Howbeit, the cunning painter of vices in the tables of men's hearts setteth such a fair colour upon ambition, that he sometimes deceiveth humble Christians, and ere they are ware, maketh them enamoured with it. The colour is the advancement of God's glory by their preferment: for these or the like thoughts he suggesteth, God hath bestowed upon you some eminent gifts or graces, this to deny were not humility, but unthankfulness; to bury these in oblivion and obscurity, cannot but be prejudicial to his glory: therefore sith his commandment is, n Mat. 5.16. Let your light so shine before men, that they may see your works, and glorify your Father which is in heaven, it is your part to endeavour to take your candle from under the bushel which covereth it, and set it on a high candlestick, that is, some eminent place of dignity in Church or Commonwealth, that it may give light to the whole house of God. But latet anguis in herbâ, there lieth a foul affection under this fair pretence. For such as are overtaken with this temptation of Satan, seek not their own advancement for God's glory, but God's glory (if so at all they seek it) for their own advancement: they pray that the Sun may clearly show forth his beams, but it is, that their gifts, which are but as moats in comparison, may be seen and glissen in his rays. They are like false friends and cunning spokesmen, they bear the world in hand that they woo for God, but they speak for themselves. Otherwise it would be indifferent to them, if any other of as good or better parts than themselves, should be preferred to those dignities they aspire unto: and howsoever they could not but rest satisfied with the answer of God himself, I have o Joh. 12.28. glorified my name, and will glorify it. God hath a greater care of his glory than they can have: neither is there one only way by which he setteth forth his glory; for the ways of the Lord are mercy and justice. All that are exalted are not exalted in mercy, some are exalted in justice, as malefactors are carried up to a high scaffold for more exemplary punishment. God bestoweth no gifts in vain, he will make the best benefit and advantage for his glory, fear they it not: he knoweth the value of all the jewels of his grace, and he will sort and rank them where they may most deck and adorn his Spouse, take they no care for it. As for their condition, what doth their obscurity and privacy disparage them? their Father who seethe their good parts in secret will reward them openly. I foresee what may be further objected against the doctrine delivered; if he that humbleth himself shall be exalted, how cometh it to pass, that none are usually more vilified and dis-esteemed, than they who make themselves cheap? Tanti eris, quanti te feceris, a man is accounted of according to that he valueth himself: his gifts of mind and body are never thought worth more than himself prizeth them at. Who get sooner into the highest places of preferment, than those who are still climbing? Doth not pride and ambition exalt many? or at least are not those that are in high places high minded? and consequently, neither are the humble exalted, nor those that are exalted humble? I answer that the proud are often exalted in this world, yet not by God; but either by the world, who like a cunning wrestler, lifteth up his adversary above ground to give him the greater fall: or by the Devil, who doth his best by his instruments to set them in high places, that through giddiness they may fall and ruin themselves: Or if it be by God, it is in justice, not in mercy, as soldiers condemned to the strappado, are drawn up to the highest round, that they may be more tortured in their fall. My collection out of this Text standeth yet firm, None are exalted by God in mercy, especially to a Crown in heaven, of which the Apostle here speaketh, but such as are dejected in themselves, and bear a low sail in their minds. For God acknowledgeth none for his but those that deny themselves; he is pleased with none, but those that are displeased with themselves: he accounteth none worthy of honour, but those that account themselves unworthy. Now the reason why God exalteth the humble is apparent; for he hath promised, Honorantes me honorabo; Them that p 1 Sam. 2.30. honour me, I will honour: and none more honoureth God than the humble, who ascribeth nothing to himself but all to God. If Princes most willingly advance those to high places under them, who they are persuaded will most honour them, and do them best service in their offices; whom then should God rather raise than the humble, who the more they are exalted, the more they extol him? the more glorious they are, the more they glorify him? the more light of honour they receive, the more they reflect back? Besides, to whom is honour more due than to those who fly it? who fit to govern than they who know best what it is to obey? who are like to be freer from oppressing and depressing others, than they who in the height of their fortune most deject their minds? Those virtues which are most attractive, and are aptest to win our love and affection, are all either parts or adjuncts of humility. None so religious as the humble, who by so much hath a higher conceit of God by how much he hath the lower of himself. None so thankful as he, who acknowledgeth all God's blessings undue. None so patiented as he, who acknowledgeth all the chastisements that are inflicted upon him most due unto him. None so obedient as he, who utterly denieth himself, and bringeth every thought in subjection to God's Word. None so fervent in prayer as he, who is most sensible of his wants. None so penitent as he, who abhorreth himself for his sins, and repenteth in dust and ashes. None so merciful as he, who accounteth himself the greatest offender. None so free in contribution to others as he, who maketh reckoning that any better deserves God's blessings than himself. These graces and beautiful ornaments of the humble soul kindle an affection in God himself, and shall they not inflame our love to this virtue? Look we not to the acts of it, which seem vile and base, but to the effects, which are glorious and honourable: It is called q Mat. 5.3. poverty in spirit, yet it enricheth the soul; it is in name and nature lowliness, yet it exalteth; it is vile in the eyes of the world, but precious in God's esteem. The grass upon the house top withereth, and the July-flowers on the wall soon lose their scent; but the Violets and other flowers that grow near to the ground smell sweeter, and last longer. What do the twelve precious stones shining in the foundation of the heavenly Jerusalem signify, but so many Christian virtues laid in the ground of humility? Neither let it trouble any, that men who put not themselves forth, though they are of extraordinary parts, are often forgotten in states, and neglected by those who should tabulas benè pictas collocare in bono lumine, bring them into the light: for such men are most fitly compared to the statues of Brutus and Cassius, that were not brought forth nor carried with the rest in the funerals of Junia, of whom the wise Historian saith, Eo ipso praefulgebant quod non visebantur. If true honour, as all wise men judge, consist not in pomp and retinue, or lands, or possessions, or houses, plate, or jewels, but in the judgement and estimation of virtue; doubtless they have more true honour done unto them, whom the best reverence in their minds for their eminent gifts and graces, how obscure soever their condition and place be, than those of less or no worth, to whose office and place they give the cap and knee. When the Ass that carried the Idol of Isis upon his back, saw all the people fall down before the goddess, he lift up his head, and kicked up his heels, and never left braying, as being proud of so great honour done unto him: which folly of the silly beast the people checked in such sort for the present, that it grew afterwards for a Proverb, Non tibi, sed r Eras. chil. Isidi; Alas, stupid beast, the worship is not performed to thee, but to the image which thou bearest. I know ye prevent me in the application; and therefore I press these things no further: only give me leave to offer to them, who are outstripped by men of inferior quality in their way of preferment, these considerations following. That the coal which is healed in the ashes liveth, when that which is raked out and blown soon dieth: the jewel in the casket is safe and most resplendent, when that which is taken out and worn is soiled or lost. Public offices and eminent places in Church and Commonwealth expose those that hold them to the view of all; as their good parts are taken notice of, so their bad cannot be concealed. Now if any man or woman otherways fair or beautiful, should yet have some one foul deformity in their face, were it a cut, or scar, or boil, or botch, or the like, would they desire much to be seen? would they not either keep in, or by a mask or veil cover this imperfection? Beloved Christians, there is none that hath not some or other greater imperfection in his mind, than any deformity in the body can be. Privacy, and places of small or mean employment cast a veil over those infirmities and imperfections, in such sort that none or very few espy them; public callings, and places of great action discover them to the view of all. In which consideration if we compare one with the other, the setting forth of their vices and imperfections, with the blazing of their virtues and good parts, if they have any; I am persuaded that never any proud and worthless, or vainglorious, or ambitious person obtained their end, the constant applause and praise of men. For though for a time they are upon the tongue of all, and entertained with greatest acclamations before their blind sides and manifold imperfections are known; yet after veritas temporis filia hath brought in her evidence against them, their acclamations are turned into exclamations against them, & their name putrefieth even whilst yet they are alive. If a Soldier that hath done good service in a country where there were no good coin, but brass or lead pieces made currant by the Princes command for the present necessity, should have this condition offered him, that if he would be content with so much of his pay as might defray his necessary charge, and forbear the rest till he returned to his own country, he should receive so much in quantity in the purest gold as he might there in basest coin; could he except against it? nay should he not be very unwise to refuse so good an offer? The like condition is propounded by God unto them that daily fight his battles; for the good service they do, and the losses, wounds, infamy, or disgrace they suffer, glory and honour is due unto them, at least by promise: the glory of this world is of less value in comparison of celestial, than the basest coin in comparison of the purest gold; yet the country wherein they serve (this earth) affordeth no better: but if they forbear till they return to their own home in heaven, there they shall receive gold for copper, pearl for glass, a massy crown of gold for a gilt paper coronet, glory from God and his Angels for glory from men. Lastly, the words of the Apostle Saint Peter are very remarkable to this purpose, s 1 Pet. 5.6. Humble yourselves under the mighty hand of God, that he may exalt you in due time: they who are not yet may be exalted in due time, if the due time fall by their life time, no man shall be able to cross them in their advancement, nor defeat them of it: if not, they cannot commence any suit of unkindness against our gracious God for not exalting them sooner than he did the greatest instruments of his glory, the Prophets and Apostles, nay and his only begotten Son, who became obedient unto death before he exalted him. The belssed Apostle S. Paul expected not his garland before he had t 2 Tim. 4.8. I have finished my course, I have kept the faith, therefore is laid up for me a crown of righteousness. run his race; neither did any of the Roman Captains think it long to stay for their donatives till the day of triumph, when they received a Crown from the Emperor, not below in the streets, but above in the Capitol. Our day of triumph is the day of judgement, when we are to receive a crown of righteousness, not on earth, but in heaven. In the mean while, if any preferments or honours be cast upon us, let us not esteem them as our hire, but take them only as earnests: but if we lead our life ingloriously, and breath out our last breath in silence and obscurity, let this be our solace, that as there can be no darkness where the sun shineth, so neither is there any place to be accounted private or inglorious where God and his Angels are present. There needs no other proof where God is an eyewitness of our labours and performance, no applauders where his Angels are spectators. I fill up this border therefore with a flower taken from Saint * Cyp. l. 4. ep. 5. Nec minor est martyrii gloria non publicè & inter multos periisse, cùm pereundi causa sit propter Christum: perire sufficit ad testimonium martyrii testis ille qui martyres probat & coronat. Et ib. Solus non est cui Christus in fugâ comes est, solus non est qui templum Dei servat, ubicunque fuerit sine Deo non est. Cyprians sampler. This Martyr understanding of the discontent taken by some Martyrs in his days, that the Proconsul had so ordered that they should be put to death privately, and thereby made Martyrs sine martyribus, witnesses deposing for the faith of Christ without any to testify their constancy, or take example by their patience; thus he quieteth their minds: The glory of your martyrdom, saith he, is nothing eclipsed by the privacy of your suffering, so the cause be for the faith of Christ it will be abundantly sufficient proof of your patience, and assurance to you of your reward, that he for whom you suffer seethe what you suffer, and that he is your witness who will be your rewarder and crowner, even God himself. And so I fall upon the next circumstance, the person exalting. Wherefore God highly exalted him. He humbled himself, but God exalted him. The fruit which we are to gather from this branch of my text is like to the former; yet there is a difference between them: the former qualified and pacified the mind from murmuring and discontent at our present estate and calling, how low and mean soever it were; this keepeth it from aspiring thoughts, t Mat. 23.12. and unwarrantable projects and attempts for the raising of our fortunes, * Luk. 14.11. and advancing our estate. Before the burden of our song was, He that humbleth himself shall be exalted; but now it is, He that exalteth himself shall be brought low. The latter is as true as the former, both were uttered with one breath by our Saviour. As not he that commendeth himself is to be commended, so neither is he that exalteth himself to be approved, but he whom God exalteth. If any might ever have magnified and exalted himself, certainly our Lord and Saviour might best, who both spoke as never man spoke, and did as never man did, and suffered what never man did or could suffer; yet he himself professeth, u Joh. 8.14. If I honour myself mine honour is nothing, it is my Father that honoureth me. He honoureth and exalteth himself who either vainegloriously setteth forth his own wares, blazoneth his own arms, and is the trumpet of his own praises: or he who ambitiously desireth such dignities and preferments whereof he is unworthy, or useth indirect means to compass those places whereof he might otherwise be worthy and capable. This vicious affection is descried in * Joh. 3.9. Diotrephes, noted in the x Luk. 20.46. Pharisees, sharply censured in the y Mat. 20.26. Disciples, severely punished in Adoniah, Seba, Absalon, and Haman. Jacob saw in his vision Angels ascending upon a ladder to heaven; what need Angels go by steps to heaven, who being spirits (as the Schools teach) can mount thither and back again in an instant? might it not be to teach us that Magistrates and Ministers, who are both in Scripture styled Angels, are not suddenly to leap or hastily to climb up to places of preferment, but ascend by degrees when God setteth a ladder for them? Thistle-down, and feathers, and vapours, and other light and imperfect mist bodies raise themselves from the earth; but precious metal, and all perfect mist bodies move not upwards but perforce. Trajan, if we may believe z Panegeric. Trajan. Nihil magis à te subjecti animo factum est, quàm quod coepisti imperare. Pliny, was in nothing more overruled by Nerva than in taking the rule of the Empire into his hand. What violence was used to Saint Austin and Ambrose at their investiture? the one wept, the other hid himself for a while, both hung off and drew back with all their strength. How doth Saint * Ep. 7. & 26. Durum valdè fuit, etc. Usque ad terram me superposito onere depressistis. Gregory complain of them that chose him Bishop of Rome? What have ye done my friends? ye have laid such a burden upon me that presseth me down to the earth, in such sort that I cannot lift up my mind to the contemplation of the things that are above. Public charges, and eminent places, besides the great troubles they bring with them, expose them that hold them to great perils and dangers: — Graviore lapsu Decidunt turres, feriuntque summos Fulmina montes. The high hills are struck with thunderbolts, the tops of trees blasted with lightnings, the pinnacles of Temples, and fanes of turrets, and weathercockes of steeples are frequently blown down with the wind, and all the storm, and violence of weather beateth upon the roofs and tops of houses: Qui jacet in terrâ non habet unde cadat. The opposition between the members of these two verses is very observable, He humbled himself so low, therefore God exalted him so high. When man humbleth himself God exalteth, but when man exalteth himself God humbleth: how much better is it to humble ourselves and be exalted by God, than to exalt ourselves and to be humbled by him. As none can raise so high, so none can pull down so low as he. Lucifer who would have exalted himself above the stars of heaven, was thrown down below the worms of the earth: contrariwise, our Saviour who humbled himself beneath the earth, even to the gates of hell, was raised by God above the highest heavens. 1 Pet. 1.5, 6. My exhortation therefore unto you is the same with that of the Apostle S. Peter: Humble yourselves under the mighty hand of God, that he may exalt you in due time: submit yourselves one to another, deck yourselves inwardly with lowliness of mind. There is no virtue drawn by the pencil of God in more lively colours, Psal. 113.6, 7. Esay 57.15. Mat. 11.25. Jam. 4.6, 10. Psal. 113.8. Mat. 5.3. with brighter beams of his favour shining upon them, than it: for he that dwelleth in the highest heavens hath respect to the lowest and lowliest, he visiteth them, and dwelleth with them, he familiarly converseth with them, and revealeth unto them his secrets: he bestoweth on them the treasures of his grace, he raiseth them and advanceth them to a kingdom on earth, yea to a kingdom in heaven. To which kingdom the Lord exalt us for the merit of Christ Jesus, who humbled himself, and became obedient to death, even the death of the cross; wherefore God hath highly exalted him, and hath given him a name above all names, that at the name of Jesus every knee should bow, and every tongue confess that Christ is the Lord, to the glory of God the Father. To whom, etc. A SUMMONS TO REPENTANCE. THE LIV. SERMON. EZEK. 18.23. Have I any desire at all that the wicked should dye, saith the Lord God? Right Honourable, etc. WE read in our Calendars of some things that come in at one season and go out at another; but sin is not of that nature, it is always coming in, but never goeth out till our exit out of this world. Therefore nothing is more necessary at any time, or more seasonable at all times, than the doctrine of repentance: we cannot hear too often of it, because a Psal. 19.12. none knoweth how oft he offendeth. Such is the weakness of our nature, and the slipperiness of our way in b Apoc. 15.2. this sea of glass whereupon we walk, that we slip and fall daily, and are often maimed and wounded by our falls; and unless by grace the use of our limbs be restored unto us and we raised up by repentance, we lie as a prey for the Devil, c 1 Pet. 5.8. who runneth about like a roaring Lion, seeking whom he may devour. Let it then not seem grievous unto you to punish and d 2 Cor. 7.11. take revenge of yourselves often, who transgress more often: to afflict your souls often, who e Eph. 4.30. grieve Gods holy spirit more often, whereby ye are sealed to the day of redemption. Sat par medicina vulneri, let the remedy be answerable to the malady, let the plaster fit the wound; if the wounds be many let the plasters be diverse, if the wounds be wide let the plasters be large. Now to persuade all that hear me this day willingly to apply these smarting plasters, to undertake joyfully this task of godly sorrow, and perform cheerfully this necessary duty of mourning for our sins, I have chosen this Text: wherein God by expressing his desire of the life of a penitent sinner, assureth us that we shall obtain our desires, and recover the health of our soul if we take the Physic he prescribeth. Have I any desire that a sinner should dye, and not that he should return from his wicked way and live? Vers. 22, 24. If the wicked shall turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not dye. All his transgressions that he hath committed, they shall not be mentioned unto him; in his righteousness that he hath done, he shall live. But when the righteous turneth away from his righteousness and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall he live? All the righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them he shall dye. That is briefly, If repentance follow after sin, life shall follow after repentance; if sin follow finally after repentance, death shall follow after sin. O presumptuous sinner despair not, for repentance without relapse is assured life: O desperate sinner presume not, for relapse without repentance is certain death. Art thou freed from desperation? take heed how thou presumest: hast thou presumed? yet by no means despair. Nec spera ut pecces, nec despera si peccasti; Neither hope that thou mayst continue in sin, neither despair after thou hast sinned, but pray and labour for repentance never to be f 2 Cor. 7.10. repent of. But before I pitch upon the interpretation of the words, give me leave to glance at the occasion, which was a Proverbial speech taken up by the Jews in those days wherein Ezekiel prophesied; Ch. 18..2. (The g Jer. 31.29. In those days they shall say no more, the fathers have eaten a sour grape, and the children's teeth are set on edge. fathers have eaten sour grapes, and the children's teeth are set on edge:) of which we may say as h Vell. Pater. hist. l. 2. Disertus, sed nequam, & facundus, sed malo publico. Velleius Paterculus doth of Curio, It is a witty, but a wicked Proverb, casting a blot of injustice upon the proceed of the Judge of all flesh. i Aristot. l. de mirabil. auscul. Aristotle reporteth it for a certain truth, That vultures cannot away with sweet ointments; and that the Cantharideses are killed and dye suddenly with the strong sent and smell of roses: which makes it seem less strange to me that the doctrine of the Gospel, which is a savour of life unto life, should prove to some no better than a savour of death unto death: and the judgements of God which were sweeter to David's taste than the honey and the honey comb, should taste so sour and sharp in the mouths of these Jews (with whom the Prophet had to do) that they set their teeth on edge, and their tongue also against God himself; whom they stick not to charge with injustice for laying the father's sins to the son's charge, and requiring satisfaction of the one for the other. Our fathers, say they, have eaten sour grapes, and the children's teeth are set on edge: What justice is there in this? why should we smart for our forefather's sins? and lie by it for their debt? The depulsion of which calumny is the argument of this Chapter; wherein the Prophet cleareth the justice of God from the former foul aspersion, both by denying the instance, and disproving the inference upon it. They were not, saith he, the grapes your fathers ate that have set your teeth on edge, but the sour fruit of your own sin. Neither doth God seek occasion to punish you undeservedly, who is willing to remit the most deserved punishments of your former sins, upon your present sorrow and future amendment. So far is he from laying the blame of your father's sins upon you, that he will not proceed against you for your own sins, if you take a course hereafter to discharge your consciences of them. The sufficiency of which answer will appear more fully, by laying it to the former objection; which may be thus propounded in form: He who punisheth the children for the father's fault, offereth hard and uneven measure to the children. But God threateneth to do so, and he often k Plut. de ser. num. vind. Antigonus propter Demetrium, Phylenus propter Augaeum, Nestor propter Neleum poenas sustinuere. Hes. op. & diei. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Exod. 20.5 Visiting the sins of the fathers upon the children, unto the third & fourth generation. doth so. For l Herod. in Clio Croesus quintae retrò aetatis poenas luit, hoc est, Abavus, qui cùm esset satelles, Heraclidum Dominum interemit. Croesus lost his kingdom for the sin of his great great great grandfather. Rhehoboam the ten Tribes for the sins of Solomon. The posterity of Ahab was utterly destroyed for the sin of their parents: and upon the Jews forty years after the death of our Saviour there came all the righteous blood shed upon that land, from the blood of righteous Abel, unto the blood of Zacharias the son of Barachias, whom they slew between the Temple and the Altar. m Matth. 23.35, 36. Verily (saith our Saviour) all these things shall come upon this generation. Ergo, God offereth hard and uneven measure to the children. In which Syllogism, though the major or first proposition will hardly bear scale in the uneven balances of man's judgement, (for in some case the son loseth his honour for his father's sake, as of treason) yet the Prophet taketh no exception at it, but shapes his answer to the assumption, which is this in effect, that their accusation is a false calumny, that he that eateth the sour grapes his teeth shall be set on edge: that the son shall not bear the iniquity of his father, but that the soul which sinneth shall dye. For howsoever God may sometimes spare the father for many excellent virtues, and yet cut off the son for the same sin; because he is heir of his father's vices, but not of his virtues: or he may lance sometimes the sin in the son, when it is ripe, which he permitted to grow in the father without applying any such remedy outwardly unto it: yet this is most certain, that he never visiteth the sin of the father upon the children, if the children tread not in the wicked steps of their father. Thus much the words that follow in the second Commandment imply, unto the n Exod. 20.5. third and fourth generation of them that hate me. He often showeth mercy to the son for the father's sake, but never executeth justice upon any but for their own sins. The sin of the son grows the more unpardonable, because he would not take example by his father, but abused the long-suffering of God, which should have called him to repentance. The Latin Proverb (Aemilius fecit, plectitur Rutilius; Aemilius committeth the trespass, and Rutilius was merced for it) hath no place in God's proceed, neither is there any ground of the Poet's commination, o Hor. l. 3. od. 6. & lib. 1. odd. 28. Negligis immeritis nocituram postmodo te natis fraudem committer●: for'rs & debita jura vicesque superbae te maneant ipsum. Delicta majorum immeritus lues Roman. For God is so far from inflicting punishment upon one for the sins of another, that he inflicteth no punishment upon any for his own sin or sins, be they never so many and grievous, if he turn from his wicked ways, and cry for mercy in time: for God desireth not the death of a sinner, but of sin: he would not that we should dye in our sins, but our sins in us. If we spare not our sins, but slay them with the sword of the Spirit, God will spare us. This is the effect of the Prophet's answer, the sum of this chapter, and the contents of this verse: in which more particularly we are to observe, 1. The person, I. 2. The action or affection, desire. 3. The object, death. 4. The subject, the wicked. 1. The person sovereign, God. 2. The action or affection amiable, delight. 3. The object dreadful, deprivation of life. 4. The subject guilty, the wicked. The words are uttered by a figurative interrogation, in which there is more evidence and efficacy, more life and convincing force. For it is as if he had said, Know ye not that I have no such desire? or think ye that I have any desire? or dare it enter into your thoughts, that I take any pleasure at all in the death of a sinner? When the interrogation is figurative, the rule is, that if the question be affirmative, the answer to it must be negative: but if the question be negative, the answer must be affirmative. For example: Who is like unto the Lord? the meaning is, none is like unto the lord Whom have I in heaven but thee? that is, I have none in heaven but thee. On the other side, when the question is negative, the answer must be affirmative: as, Are not the Angel's ministering spirits? that is, the Angels are ministering spirits: and, Shall the Son of man find faith? that is, the Son of man shall not find faith. Here then apply the rule, and shape a negative answer to the first member being affirmative, thus: I have no desire that a sinner should dye; and an affirmative answer to the negative member, thus: I have a desire that the wicked should return and live; and ye have the true meaning and natural exposition of this verse. Have I any desire that the wicked should dye? 1. God is not said properly to have any thing: 2. if he may be said to have any thing, yet not desires: 3. if he may be said to have a desire of any thing, yet not of death: 4. if he desire the death of any, yet not of the wicked in his sin. Have I? As the habits of the body are not the body, so neither the habits of the soul are the soul itself. Now whatsoever is in God is God: for he is a simple act, and his qualities or attributes are not re ipsâ distinct from his essence; and therefore he cannot be said properly to have any thing, but to be all things. Any desire. Desires, as Plato defineth them, are vela animi, the sails of the mind, which move it no other ways than the sail doth a ship. Desire of honour is the sail which moveth the ambitious: of pleasure is the sail which moveth the voluptuous: of gain is the sail which moveth the covetous. Others define them spurs of the soul to prick us on forwards to such things as are most agreeable to our natural inclination and deliberate purposes. Hence it appears, that properly there can be no desires in God, because desire is of something we want; but God wanteth nothing. Desires are means to stir us up, but God is as he is immutable. If then he be said to desire any thing, the speech is borrowed, and to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in such sort as may agree with the nature of God; and it importeth no more than God liketh or approveth such things. That the wicked should dye. A sinner may be said to dye two manner of ways; either as a sinner, or as a man: as a sinner he dyeth when his sin dyeth in him, and he liveth: as a man he dyeth, either when his body is severed from his soul, which is the first death; or when both body and soul are for ever severed from God, which is the second death. God desireth the death of a sinner in the first sense, but no way in the latter: he desireth that sin should dye in us, but neither that we should dye the first death in sin, nor dye the second death for sin. He is the author of life, p Job 7.20. preserver of mankind. He is the q 1 Tim. 4.10. Saviour of all, especially them that believe. He would not that any should r 2 Pet. 3.9. perish, but all should come to repentance. If he should desire the death of a sinner, as he should gainsay his own word, so he should desire against his own nature. For being is the nature of God, Sum qui sum, I am that I am, but death is the not being of the creature. No more than light can be the cause of darkness, can God, who is life, be the cause of death. If he should desire the death of a sinner, he should destroy his principal attributes of wisdom, goodness, and mercy: Of wisdom; for what wisdom can it be to mar his chiefest work? Of goodness; for how can it stand with goodness to desire that which is in itself evil? Of mercy; for how can it stand with mercy, to desire or take pleasure in the misery of his creature? Doth he desire the death of man, who gave man warning of it at the first, and means to escape it if he would: and after that by his voluntary transgression he was liable to the censure of death, provided him a Redeemer to ransom him from death; calleth all men by the Gospel to faith and repentance unto life, giveth charge to his Apostles and their successors to preach the Gospel unto every creature, saying: s Mar. 16.16. Whosoever believeth and is baptised, shall be saved? But here some cast a dark mist, which hath caused many to lose their way. How (say they) do we maintain that God desireth not the death of a sinner, who before all time decreed death for sin, and sin for death? This mist in part is dispelled by distinguishing of three sorts of God's decrees: 1. There is an absolute decree and resolute purpose of God, for those things which he determineth shall be. 2. There is a decree of mandate, or at least a warrant for those things which he desireth should be. 3. There is a decree of permission for such things, as if he powerfully stop them not, will be. Of the first kind of decree or will of God, we are to understand those words of the Psalmist, Quaecunque voluit, fecit Deus; Whatsoever t Psal. 135.6. God would, that hath he done: and of our Saviour, Father, u John 17.24. & Rom. 9.19. Ephes. 1.5. 1 Tim. 2.4. I will that they also whom thou hast given me be with me where I am. To the second we are to refer those words of the Apostle, God would have all men to come to the knowledge of the truth, God would that all should come to * 2 Pet. 3.9. repentance: and, This is the will of God, even your x 1 Thes. 4.3. sanctification: and, y Rom. 12.2. Be ye not conformed to this present world: but be ye transformed by the renewing of your mind, that ye may prove what is the acceptable and perfect * John 7.17. will of God. In the last acception the Apostle seemeth to take the word will in those words: It is better, if the z 1 Pet. 3.17. will of God be so, that ye suffer for well doing than for evil doing: and Saint Austin, where he maintaineth that even those things that are most repugnant to the Law of God, and so directly against his revealed will, are not besides his will, but in some sort fall within the compass of his decrees. The * Encharid ad Laurent. c. 100 Hoc ipso quod contra Dei voluntatem fecerunt de ipsis facta est voluntas ejus, & miro & inestabile modo non fit praeter ejus voluntatem, quod etiam contra ejus voluntatem fit, quia nec fieret, nisi sineret, nec utique nolens, sed volens, nec sineret bonus fieri male, nisi omnipotens etiam de malo facere posset benè. will of God is done by or upon them, who seem to cross his will, after a wonderful and unspeakable manner; that comes not to pass but by God's will (that is, his secret decree) which is done against his will, (that is, his command.) For it could not be if he suffered it not, neither doth he suffer it against his will, but with his will: neither would he who it good suffer evil to be, but that by his omnipotency he can draw good out of evil. The second distinction, which much cleareth the point in question, is of good things, which may be sorted thus: 1. Some are good formally, good in themselves, and by & for selves: as all divine graces, and the salvation of the elect. 2. Some things are good suppositively and consequently: as war is good not simply, but when without it either the safety or the honour of the state cannot be preserved: in like manner executions are nor good simply, but upon presupposal of heinous crimes worthy of death in him that is executed especially for the terror of others. No man will say that it is simply good to lance or cut off a joint, yet is it good in case that otherways the sore cannot, be healed, or the sound parts preserved from a gangrene. 3. Some things are good occasionally only or by accident, from whom some good may come, or be made of them, or out of them: as treacle of poison, and wholesome pills of such ingredients as are enemies to nature. If ye rightly apply these distinctions, ye may without great difficulty loosen the knots above tied: the first whereof was, whether God decreed sin original or actual. Ye may answer according to the former distinctions, that he decreed effectually all the good that is joined with it, or may come by it, or it may occasion: but he decreed permissively only the a Al Monim. Malum praescivit Deus, non praedestinavit. Anomy, obliquity, or malignity thereof: he neither doth it, nor approveth of it when it is done, but only permitteth it, and taketh advantage of it for the manifestation of his justice. When Fulgentius denieth that God decreeth sin, and the b Concil. Araus. Ad malum divinâ potestate praedestinatos non modo non dicimus, sed etiam siqui sint qui id affirmare ausint, cum summâ execratione in eos anathema dicimus. Arausican Council thundereth out an anathema against any that dare maintain such an impious assertion, they are to be understood of a decree of effecting, or commanding, or warranting it. But when Calvin pleads hard for Adam's fall to have not come to pass without a decree from God; lest he should make God an idle spectator of an event of so great consequence, we are to interpret his words of a decree of permission of the event, and disposing of the fall foreseen by him, to the greater manifestation of his justice and mercy. Ordinavit (saith Junius) id est, statuit ordinem rei, non rem ipsam decrevit. To the second question, which toucheth the apple of the eye of this Text, whether God decreeth the death of any? ye may answer briefly, that he doth not decree it any way for itself, as it is the destruction of his creature, or a temporal or eternal torment thereof; but as it is a manifestation of his justice. Here I might take occasion (as many do) to dispute diverse intricate questions concerning the decrees of God, especially of reprobation, both absolute and comparative; and the acts of it, privative and positive: whether it depend merely upon the will of God, or pass ex praevisis, or propter praevisa peccata, upon, or for sins fore-seen, original or actual: as also concerning the object, whether it be homo condendus, conditus, integer, or lapsus, whether man considered in fieri, as clay or red earth in the hands of God, out of which some vessels were to be made to honour, some to dishonour; or as created of God according to his image before his fall, or as fallen in Adam, tainted with original sin: or lastly, singular persons considered in the state of infidelity or impenitency, and so dying; sed b Scotus in 1. sent. dist. 41. nolo scrutari profundum, ne eatur in profundum; I will not approach too near this deep whirlpool, lest with many through giddiness of brain I fall into it. For although I have read what S. Austin writeth touching these points to c Epist. 105 & lib. 1. ad simple. q. 2. Sixtus, Prosper to Vincentius, Falgentius to Monimus, what the 4. Counsels held at Arles, Arausica, Valentia, & Mentz decreed against or for Godescalcus, & what d Aquin. 1. q. 22. art. 3. Aquinas, Bonaventure, Ariminensis, Basolis, Biel, Banes, Capreolus, and Mediovillanus, and the Dominicans resolve on the one side; and what f Loc supr. cit. Potest dici dari reprobationis causam, non quae producat reprobationem actiuè in Deo, quia tum Deus esset passurus, sed propter quam actio terminetur ad istud objectum, etc. Scotus, Argentinensis, Herveus, Occam, Cumel, Molina, e In 1. sent. dist. 41. and the Franciscans generally on the other side, and lastly what the Remonstrants & Contra-remonstrants in our age have published one against the other to the world's view: yet I profess I find many thorny difficulties, which cannot be plucked out but with that strong hand of the Apostle, O g Rom. 9.20, 21. man, who art thou that disputest with God? Shall the thing form say to him that form it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? When all mankind in Adam lay in the snares of death, in which they entangled themselves, to have left all in that woeful plight had been justice without mercy, to have plucked all out had been mercy without justice; but to draw out some, and leave others in that doom which all had deserved, declareth both the divine attributes of justice and mercy: justice eternally shining in the deserved flames of the damned, and mercy in the undeserved crowns of the elect. But why more are not ordained to be saved than to be damned; why of children yet unborn one should be loved, and another hated; why the Infidel's child sometimes comes to baptism, and the seed of the faithful dyeth without it; why Christ wrought not those i Mat. 11.20. miracles in Tyrus and Sidon, which he did in Capernaum, sith he knew they would have brought those Heathens to repentance in sackcloth and ashes, whereas they took no good effect with the Capernaits; why St. k Act. 16.6, 7. Paul was forbid to preach in some places where they found no opposition in the people, and commanded to preach in other places where the people shown themselves l Act. 13.46. unworthy the means of salvation; why it is given to some to know the m Mat. 11.25. & 13.11. mysteries of Christ's Kingdom, and they are hid from others; why God is n Rom. 10.20. found of some who seek him not, and not found of others who seek him with tears; why some of most harmless and innocent carriage yet live and dye in those places, where they never can hear of any tidings of the Gospel, others who have given scope to their vicious desires, and for many years continued in a most abominable estate of life, defiling their mouths with blasphemy, their hands with theft and murder, their whole body with uncleanness, yet before their death have the Gospel preached unto them, and their hearts opened to give heed unto it, and they sealed to the day of redemption: I profess with Saint o Amb. l. de vocat. gent. c. 5. Cur illorum sit misertus non horum quae scientia potest comprehendere? liberatur pars hominum parte pereunte, & si hoc voluntatis meritis velimus ascribere, resistet innumerabilium causa populorum. Ambrose, Latet discretionis ratio, non latet ipsa discretio; this difference which God maketh of men is apparent, but the reason thereof is not apparent. I confess with S. * Qui in factis Dei rationem non invenit, in infirmitate suâ rationem invenit quare rationem non inveniat. Gregory, he that findeth not a reason of the actions of God, finds a reason in his own infirmity why he cannot find it. I resolve with Saint p Aug. de verb. Dom. serm. 20. Quaeras tu rationem, ego expavescam altitudinem, tu ratiocinare, ego credam. Aug. ep. 105. ad Sixt. Curio illum potiùs quàm illum liberet aut non liberet scrutetur qui potest judiciorum ejus tam magnum profundum, veruntamen caveat praecipitium. Et l. ad Simpl. q. 2. Si quia praesciebat opera Esavi mala, proptereà praedestinavit ut serviret minori, proptereà (scil. quia praescivit ejus opera bona) praedestinavit Jacob ut ei ma●or serviret, etc. Austin, Seek thou a reason, I will tremble at the depth of God's counsels: dispute thou, I will believe: I see depth, I find no bottom. Dost thou, O man, look for a reason of me? I am a man as well as thou; therefore let us both give ear to him, who saith, O homo, O man, what art thou who standeth upon terms with thy Maker, and holdeth out argument against him? If ever that censure of the Poet fell justly upon any, Nae q Terent. in Andria. intelligendo faciunt, ut nihil intelligant; they understand themselves out of their wits, it most deservedly lighteth on those in our age, who cast all God's works in the mould of their own brain, and take upon them to yield a reason of his eternal counsels; as if they had been his r Rom. 11.33, 34. counsellors, who search into the unsearchable judgements of God, and will seem to find those ways which are past finding out. r Rom. 11.33, 34. O the deph of the riches both of the wisdom and knowledge of God How unsearchable are his judgements, and his ways past finding out? Who hath known the mind of the Lord? or who hath been his counsellor? These men resemble those that unskilfully handle knots of wire strings, who by taking the wrong end, the more they labour to untwist them, the more they tangle them, and in the end are forced to cast them away as unserviceable for their instruments: wherefore leaving their curious speculations upon my Text, I come to a brief application. 1. Doth God take no pleasure in the death of the wicked that daily transgress his Law, grievously provoke his wrath, ungraciously abuse his mercy, and slightly regard his judgements? Doth he use all good means to reclaim them, and save them from wrath to come? Is the life of every man so precious in his eyes? Doth he esteem of it as a rich jewel engraven with his own image? how careful then and chary aught we to be, who are put in trust with it (locked up in the casket of our body) that we lose it not by careless negligence, much less expose it for a prey to others by duels, either sending or accepting challenges? Do we set such an invaluable jewel, as is the life of our bodies and souls, at so low a rate, that we will put it to the hazard, as it were to the cast of a Die for a matter of naught, a toy, a trifle, a jussle, a taking of the wall, an affront, a word? Do we make so small reckoning of that which cost our Saviour his dearest hearts blood? 2. If Judges, & all those who sit upon life and death did enter into a serious consideration thereof, they would not so easily (as sometimes they do) cast away a thing that is so precious, much less receive the price of blood. For if it be accounted, and that deservedly, a sin of a deep die, to buy and sell things dedicated to the service of God, what punishment do they deserve, who buy and sell the living image of God? It is reported of Augustus, that he never pronounced a capital sentence without fetching a deep sigh; and of Titus the Emperor, that he willingly accepted of the Priest's office, that he might never have his hand dipped in blood; and of Nero, that when he was to set his hand to a capital sentence, he wished that he could not write, Utinam literas nescirem: therefore let those Judges think what answer they will make at Christ's Tribunal, who are so fare from Christian compassion, and hearts grief, and sorrow, when they are forced to cut off a member of Christ by the sword of justice, that they sport themselves, and break jests, and most inhumanely insult upon the poor prisoner, whose neck lieth at the stake. If any sin against our neighbour leave a deep stain in our conscience, it is the bloody sin of cruelty. Other sins may be hushed in the conscience, and rocked asleep with a song of God's mercy; but this is reckoned in holy Scripture among those s Gen. 4.10. crying sins, that never will be quiet till they have awaked God's revenging justice. This is a crimson sin, and I pray God it cleave not to their consciences, who wear the scarlet robe. If there be any such Judges, I leave them to their Judge, and briefly come to you, Right Honourable, etc. with the short exhortation of the Apostle, Put you on the t Colos. 3.12. bowels of mercy and compassion; and if ever the life of your brethren be in your hands, make special reckoning of it, in no wise rashly cast it away: let it not go out of your hands, unless the law and justice violently wrest and extort it from you. Assure yourselves, that it is a fare more honourable thing, and will gain you greater love and favour with God, and reputation with men, to u Cicer. pro Quint. de Aquil. Mavult commemorare se cùm perdere potuerat pepercisse, quàm cùm parcere potuerat perdidisse. save a man whom ye might have cast away, than to cast him away under any pretence whom ye might have saved. 4. If a malefactor arraigned at the bar of justice, should perceive by any speech, gesture, sign, or token, an inclination in the Judge to mercy, how would he work upon this advantage? what suit? what means would he make for his life? how would he importune all his friends to entreat for him? how would he fall down upon his knees & beseech the Judge for the mercies of God to be good unto him? Ho all ye that have guilty consciences, and are privy to yourselves of many capital crimes, though peradventure no other can appeach you, behold, the Judge of all flesh makes an overture of mercy, he bewrayeth more than a propension or inclination, he discovereth a desire to save you, why do ye not make means unto him? why do ye not appeal from the bar of his justice to his throne of grace? why do ye not fly from him as he is a terrible Judge, to him as he is a merciful Father? Though by nature ye are the sons of wrath, yet by grace ye are the adopted sons of the Father of mercy, and God of all consolation, who stretcheth out his arms all the day long unto us. Let us turn to him, yea though it be at the last hour of our death, and he will turn to us: let us repent us of our sins, and he will repent him of his judgements: let us retract our errors, and he will reverse his sentence: let us wash away our sins with our tears, and he will blot out our sentence with his Son's blood. When * Dan. 5.5. Belshazzar saw the hand-writing against him on the wall, his heart mis-gave him, all his joints trembled, and his knees smote one against the other. Beloved Christians, there is a x Colos. 2.14. hand-writing of ordinances against us all, and if we see or mind it not, it writeth more terrible things against us. What shall we do to be rid of this fear? Is there any means under heaven to take out the writing of God against us? Yes beloved, tears of repentance with faith in Christ's blood maketh that aqua fortis that will fetch out even the hand-writing of God against us. The Prophet recordeth it for a miraculous accident, that the sun went back many degrees in the Dial of y Esa. 38.8. Ahaz. Beloved, our fervent prayers and penitent tears will work a greater miracle than this, they will bring back again the z Mal. 4.2. Sun of righteousness, after he is set in our souls. God cannot sin, Angels cannot repent, only man that sinneth is capable of repentance; and shall we not embrace that virtue which is only ours? Other virtues are remedies against special maladies of the soul: as humility against pride, hope against despair, courage against fear, chastity against lust, meekness against wrath, faith against diffidence, charity against covetousness; but repentance is a sovereign remedy against all the maladies of the mind. Other virtues have their seasons: as patience in adversity, temperance in prosperity, almsdeeds when our brother's necessity calleth upon our charity, fasting when we afflict our souls in time of plague, or any other judgement of God; but repentance is always in season, either for our grosser sins, or for failing in our best actions: if for no other cause, yet we are to repent for the insincerity and imperfection of our repentance. I will end this my exhortation as the Prophet doth this chapter, * Ezek. 18.30.31. Repent and turn yourselves from all your transgressions, so iniquity shall not be your ruin. Cast away all your transgressions whereby ye have transgressed, and make you new hearts and new spirits, for why will ye die O ye house of Israel, saith the Lord God? wherefore turn yourselves and live ye. O Lord, who desirest not that we should die in our sins, but our sins in us, mortify our fleshly members by the power of thy Son's death, and renew us in the spirit of our minds by the virtue of his resurrection, that we may die daily to the world, but live to heaven; die to sin, but live to righteousness; die to ourselves, but live to thee. Thou by the Prophet professest thy desire of our conversion, say but the word and we shall be converted: call us by thy spirit and we shall hear thee, and hearing thee turn from our wicked ways, and turning live a new life of grace here, and an eternal life of glory hereafter in heaven, with thee O Father the infuser, O Son the purchaser, O holy Spirit the preserver of this life. Amen. Cui, etc. THE BEST RETURN. THE LV. SERMON. EZEK. 18.23. Not that he should return from his ways and live? Or, if he return from his evil ways shall he not live? Right Honourable, etc. SAint a Possid. in vit. Austin lying on his deathbed caused diverse verses of the penitential Psalms to be written on the walls of his chamber, on which he still cast his eyes, and commented upon them with the fluent Rhetoric of his tears. But I could wish of all texts of Scripture that this of the Prophet Ezekiel were still before all their eyes who mourn for their sins in private. For nothing can raise the dejected soul but the lifting up of God's countenance upon her; nothing can dry her tears, but the beams of his favour breaking out of the dark clouds of his wrath, and shining upon her: nothing can bring peace to an affrighted and troubled conscience but a free pardon of all sins, whereby she hath incurred the sentence of death; which the Prophet tendereth in the words of the text. Which are as the very heart of this chapter, and every word thereof may serve as a principal vein to convey life-blood to all the languishing, or benumbed and deadened members of Christ his mystical body. Return and live. These words are spirit and life, able to raise a sinner from the grave, and set him on his feet, to tread firmly upon the ground of God's mercy: as also to put strength and vigour into his feeble and heavy limbs; 1. to creep, then to walk, and last of all to run in the paths of God's commandments. The explication whereof to our understanding, and application to our wills and affections, were the limits of my last lords-days journey. By the light which was then given you, ye might easily discern our lusts (which are sudden motions) from God's desires, which are eternal purposes: and distinguish between a sinner who is not purged from all dregges of corruption, and a wicked person who Moab-like is settled upon his lees; between a common infirmity, and a dangerous sickness; between sin in the act, and wickedness in the habit. Questionless there is more reason to pity him that falleth or slippeth, than him that leapeth into the sink of sin, and daily walloweth in the mire of sensual pleasures. Yet such is the mercy and goodness of almighty God, that he desireth not that the wicked, such as make a trade of sin, and have a stiff neck, a hard heart, a seared conscience, that the wretchedst miscreants that breathe should either dye in their sins here, or for their sins hereafter. The former of the two is the death of life, the latter we may significantly term the life of death, which exerciseth the damned with most unsufferable pangs and torments for evermore. Here when we part life dyeth, but in hell death liveth, and the terrors and pangs thereof are renewed and increased daily; the former death is given to the vessels of wrath for their earnest, the latter is paid them for their wages. This death is properly the wages of sin, which God cannot in justice withhold from the servants of sin, and vassals of Satan. For God, whose infinite wisdom comprehends not only the necessity of all effects in their determined, but also the possibility in their supposed causes; foreseeing from all eternity what an intelligent nature, endued with freewill, left to himself, would do; how he would fall, and wound himself by his fall; and knowing how he could so dispose of his fall, and cure his wound, that his (the Creators) glory might be no whit impaired, but rather increased by not powerfully hindering it; decreed to create this creature for his glory: which he appointed to show upon him by three means. 1. By way of general bounty, in placing the first parents of mankind in Paradise, and in them giving all sufficient means to bring them to eternal happiness; an end infinitely elevated above the pitch of their own nature: and after the abuse of their freewill, and loss of that happy estate in which they were created, and bringing themselves into thraldom to sin and Satan. 2. By way of special mercy, graciously freeing, freely justifying, justly glorifying some a Rom. 9.23. in and by Christ, viz. the vessels of mercy prepared unto glory. 3. By way of justice, in utterly leaving, or uneffectually calling, and upon abuse or refusal of some measure of grace offered to them, deservedly hardening, and upon their final incredulity and impenitency necessarily condemning, and in the end eternally punishing others, to wit, the vessels of wrath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made up, or fitted to destruction. This fabric of celestial doctrine, strongly built upon evident texts of Scriptures, may serve for a fortress to defend this text, and the principal doctrines contained in it, against all the batteries of Heretics and Atheists made against it. viz. 1. That God approveth not the death of the wicked in his sin, but on the contrary, liketh, and commandeth, and taketh pleasure in his conversion. 2. That he decreeth not, or desireth the death of any wicked for itself, as it is the misery and destruction of his creature; but as a manifestation of his justice. For he b Lam. 3.33. punisheth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his heart, or willingly: he made not death, nor delighteth in the c Wisd. 1.13. Fulgent. ad Mon. Mortem morienti non fecit, qui mortem mortuo justè retribuit. destruction of the living. Thy destruction is from thyself, d Hos. 13.9. O Israel, but in me is thy help. The wicked after his hardness and impenitent heart, treasureth up unto himself wrath against the day of wrath, and the revelation of the righteous judgement of God: who rendereth to every man according to his works. Upon which texts the Fathers infer, that not only the execution, but the very decree of damnation of the reprobate passeth upon their sin foreseen. Saint e Ep. ad Sixt. Vasa irae homines sunt propter naturae bonu n creati, propter vitia s●pplicio destinati; & si vasa sint perfecta in perditionem, sibi hoc imputent. Austin, The vessels of wrath are wicked men created for the good of nature, but destinated to punishment for their sins: And again, If they are fitted to destruction let them thank themselves. Saint f Prosper ad object. 3. Gal. Qui à sanctitate vitae per immunditiem labuntur, non ex eo necessitatem pereundi habuerunt, quia praedestinati non sunt, sed quia tales futuri ex voluntariâ praevaricatione praesciti sunt. Prosper: They that fall away from holiness through uncleanness, lie not under a necessity of perishing because they were not predestinated: but therefore were not predestinated, because they were foreknown that they would be such by voluntary prevarication. g Fulgent. l. 1. ad Mon. Iniquos quos praescivit Deus hanc vitam in peccato terminaturos, decrevit supplicio interminabili puniendos; & illos ad supplicium praedestinavit, quos à se praescivit vitio malae voluntatis discessuros, & peccata hominum Deus praescivit, quib sententiam praedestinatione dictavit. Fulgentius: Those unjust men whom God foresaw that they would end their life in sin, he decreed to punish in endless torments: And again, he predestinated them to punishment who he foresaw would departed from him by the fault of their evil will: And again, God foresaw the sins of men, against which he pronounced a sentence in his decree of predestination. And the Fathers in the Synod held at h Valent. can. 2. Nec ipsos malos ideò perire, quia boni esse non potuerunt, sed quia boni esse noluerunt; suoque vitio in massâ damnationis, vel merito originali, vel etiam actuali permanserunt. Valentia: The wicked perish not because they could not, but because they would not be good, remaining in the mass of corruption by their own fault, original or also actual: As likewise in the i Concil. Arelat. 3. Lucidi habetur confessio his verbis: Profiteor aeternales flammas factis capitalibus praeparatas. Synod at Arles. 3. That he no way desireth, nor decreeth, nor so much as permitteth the death of any of his Elect; though before their calling to the knowledge of the truth, and sometimes after also, they so grievously transgress his holy laws, that they may be numbered, at least for the time, among the wicked. For how fare soever they go in the ways of wickedness, they will turn at the last; and if a sinner turn from his ways even at the brink of destruction and gate of hell, he shall live: for, Have I any desire at all that the wicked should die, saith the Lord God, and not that he should Return? There are many turnings in the life of a Christian: The first turning or conversion is by a sanctified phrase called regeneration, whereby we are mortified in the flesh, but renewed in the spirit of our mind; we cast off the old man, and put on the new. All after conversions are but so many particular acts of repentance, and returns from those courses which we ordinarily fall into, and follow, if Gods preventing grace stop not the motions of our corrupt nature. This first conversion is as it were a general purgation of all the peccant humours of our soul, & is of that force that it changeth and altereth our temper and complexion. After this, all other aversions from sin and returns to God, are but like special purgations, prescribed by the Physician of our souls, to be taken upon special occasion, for the curing of some particular malady. In the first, non agimus, sed agimur; we work not, but are wrought upon, being, as the reformed Divines speak, mere passive: in the other, acti agimus, being wrought upon we work, like the wheels in the vision of Ezekiel, being moved by the spirit we move to God-ward. At our first conversion the Scripture compareth us to dead men, that are not able to stir any joint; but in all later conversions, after God hat breathed into us the spirit of regeneration, to sick or weak men lying upon their bed, that are able to turn themselves with some help. This distinction of conversions is not new coined by us, but beareth the stamp of ancient truth, and is current in the Scriptures: in which wheresoever the faithful speak thus to God, Turn us and we shall be turned, they aim at the first conversion; but where God thus speaketh to his people, Turn ye unto me, or, turn from your wicked ways, we are to understand such texts of later conversions. From his ways. Not from the ways of God, and paths of righteousness, but his own ways, that is, such courses as he hath taken beside, and against the direction of God's Spirit. More particularly thus; Have I not a desire that the ambitious should leave his inordinate pursuit of honour, the covetous of gain, the voluptuous of pleasure, and all of vanity, and that they should turn to me with their whole heart, with a perfect hatred of their former wickedness, and full and constant purpose of amendment, and so Live? That is, escape eternal death, the due wages of sin, and attain everlasting life, the undue reward of righteousness. If the fear of hellish torments cannot make a separation between us and our beloved sins: nor hope of heavenly joys win us unto God, it will be to small purpose to go about to scare any with temporal plagues threatened in God's law against sin, or prick them with the sting of conscience, or confound them with shame, or amplify upon the losses of spiritual graces, which can never be recovered but by speedy and hearty repentance. The Spy of nature, in his book of the length and shortness of life, demonstrateth natural heat and radical moisture to be the sole preservers and maintainers of life, and the store of both in due proportion to be the cause of longer life. As life is compared in Scripture, so it is resembled in sculpture to a light or lamp burning; the fire which kindleth the flame of this lamp is natural heat, and the oil which feedeth it is radical moisture: without flame there is no light, without oil to maintain it, no flame: in like manner if either natural heat, or radical moisture fail, life cannot last: and as in a lamp, if by reason of the thickness of the week the flame be too great, it oversoon sucketh up the oil; if the oil be poured in in too great abundance, it choketh the light: so in us, if natural heat or radical moisture exceed measure or proportion, the lamp of our life burneth dimly, and in a short space is extinguished. Answerable to the natural life in the body is the spiritual life of grace in the soul: for as that is preserved calido & humido, by heat and moisture; so is this also by the heat of love, or zeal of devotion, and the moisture of penitent tears. Tears are the oil which feed this flame: for when we prick deep the tenderest veins in our heart with remembrance of our manifold and grievous transgressions, whereby we have dishonoured God our Father, displeased Christ our Redeemer, and grieved the Spirit of grace our Comforter: when we take kindly to heart how that the better God hath been unto us, the worse we have proved unto him; the more grace hath abounded, the more sin hath supper abounded; when our hearts melt with these considerations, and our eyes resolve into showers of tears; then we perceive that as salt water cast into fire increaseth the heat, so the salt water of our tears inflameth our devotion, kindleth our zeal, and quickeneth all our spiritual exercises of piety. To nourish and maintain this oil, that our lamp go not out, I will endeavour to open two springs in my Text; the one a higher, the other a lower: the one ariseth from God and his joy, the other from ourselves and our salvation. That the conversion of a sinner is a joy and delight to God, I need not to produce arguments to prove, or similes to illustrate; he that spoke as never man spoke, hath represented it unto us by many exquisite emblems: The k Luke 15.4, 8, 10, 32. joy of a woman for her lost groat found, of a shepherd for his wandering sheep recovered, of a father for his prodigal child returned and reclaimed. Saint * L. 8. confess. c. 3. Quantò majus periculum fuit in proelio, tantò majus gaudium in triumpho. Austin yields a reason hereof, The more danger there is in the conflict with temptation, the greater joy in the triumph. Such was the joy of the Church for l Cyp. de lapsis. Fortiores ignibus facti, qui anteà ignibus cesserunt; & unde superati, inde superarunt. Castus and Aemilius, who though at the first upon the sight of fire prepared for them, they gave back, and were at a kind of stand, yet afterwards, beyond all hope and expectation, made a noble profession of their faith, and gloriously endured the fiery trial. To whom did our Saviour ever more honour, than to Zacheus the converted Publican, to whose house he came being not invited, and brought with him the gladdest tidings that ever were heard there, This m Luke 19.9. day salvation is come to this house: and to Mary Magdalen, out of whom he cast seven n Mat. 26.13. Devils, to whom he first appeared after his resurrection, whose spikenard he mingled with the ointment of the Gospel, in such sort that whosoever smelleth the savour of life, hath a sent also of the box of sweet perfume which she broke upon our Saviour's head? Scipio (as Livy writeth) never looked so fresh, nor seemed so beautiful in the eyes of his soldiers, as after his recovery from a dangerous sickness which he took in the camp: neither doth the soul ever seem more beautiful, than when she is restored to health after some dangerous malady. The Palladium was in highest esteem both with the Trojans and Romans, not so much for the matter or workmanship, as because it was catched out of the fire when Troy was burnt. And certainly no soul is more precious in the eyes of God and his Angels, than that which is snatched out of the fire of hell and jaws of death. As the woman in the Gospel more rejoiced for her lost groat after she found it, than for all the groats she had safe in her chest: and as the shepherd took more delight in his lost sheep after, he found it, than in the rest which never wandered; so saith our blessed Saviour, o Luke 15.7. There shall be joy in heaven over one sinner that repenteth, more than over ninety and nine just persons which need no repentance. I have opened the first spring, and we have tasted the waters thereof: I am now to open the second, which is this, That as our repentance is joy unto God and his Angels, so it is grace and salvation to ourselves. As repentance is called p Heb. 6.1. repentance from dead works, so also q Acts 11.18. repentance unto life. For God pawns his life for the life of the penitent: As I live, saith the Lord, I desire not the death of a sinner, but rather that he should return and live. r Plin. l. 2. c. 103 In Dodone Jovis fons, cum sit gelidus, si extinctae faces admoveantur, extinguit. Causs. in Parab. hist. l. 10. In Epiro esse ferunt fontem, in quo faces accenduntur extinctae. Pliny writeth of a fountain in Africa, in which torches that are blown out being dipped are kindled again: such is the fountain of tears in the eyes of a penitent sinner; if the light of his faith be extinguished to his sense and all outward appearance, yet dipped in this fountain, it is kindled again, and burns more brightly than ever before. The Scripture furnisheth us not with many examples in this kind, lest any should presume; yet some we find that none might despair. A man could hardly run a more wicked race than the thief upon the Cross, who lived both in caede and ex caede, maintaining his riot and wantonness by robbery and murder; yet he holdeth on his course even to the goal, and there taketh a greater booty than ever before: for he stealeth a celestial Crown. And behold this thief nailed hand and foot to the Cross, yet coming to our Saviour by faith, and embracing him by love, and receiving from him, together with a discharge from the prison of hell, a fair grant of Paradise, s Luke 23.43. This day shalt thou be with me in Paradise. It should seem they were ill employed either all or the greatest part of that day, who came in but at the last hour into the Lord's Vineyard, yet they who came in then, received their full hire. The Devil occupied a large room in Martes heart, and found there good entertainment, else he would have never taken six other inmates with him to dwell and lodge there; yet Christ cast all t Mark 16.9. seven out of her, and a whole legion out of u Mark. 5.9. another: and though this were a great miracle, yet to cheer up the drooping looks, ●nd comfort the fainting spirits, and strengthen the feeble knees of all ●hat bow to h●m for pardon and forgiveness, he wrought fare greater. For he raised three dead men; the first * Mat. 9.25. newly departed: the second x Luke 7.12. brought out, and lying upon the beer: the third y John 11.44. buried, and stinking in his grave. A man may be ill a long time before he take his bed, and lie long in his bed before he feel the pangs of death, and be long dead before he be buried, and a good while buried before he putrify: yet to show that no time prescribeth against God's mercy, nor excludeth our repentance from dead works, Christ by miracle raised two that were dead, and a third stinking in his grave. To comfort those that are wounded in conscience, the good z Luke 10.30. Samaritan cured him that was wounded between Jerusalem and Jericho, and left half dead: to comfort them that are sick in soul, he recovered * Mat. 8.14. Peter's wives mother lying sick in her bed: to comfort them that have newly as it were given up the ghost, he raised Jairus daughter: to comfort them that have been sometimes dead in sins and transgressions, he raised the widow's son: to comfort them that have been so long dead in sins that they begin to putrify, he raised up Lazarus stinking in his grave. God forbidden that any one Devil should get possession of our hearts, yet seven, nay a legion may be cast out by fasting and prayer. God forbidden that any of us should be long sick of any spiritual disease, yet those that have been sick unto death have been restored; yea those that have been long dead have been raised. God forbidden that we should forsake our heavenly Father's house, and in a strange country waste his goods, and consume our portion; yet after we have run riot, and spent all the gifts of nature, and goods of this life, and lavished out our time the most precious treasure of all, yet in the end if we come to ourselves, and look homewards, our heavenly Father will meet us, and kill the fat calf for u●. Therefore if we have grievously provoked God's justice by presumption, let us not more wrong his mercy by despair; but hope even above hope in him, whose mercy is over all his works. Against the number and weight of all our sins, let us lay the infiniteness of God's mercy, and Christ his merits, and the certainty of his promise confirmed by oath: As I live, I desire not the death of a sinner; if he return, he shall live. Oh (saith Saint a Bern. in Cant. Quis dabit capiti meo aquam & oculis meis fontem lachrymarum, ut praeveniam fletibus fletum & stridorem dentium? Bernard) that mine eyes were springs of tears, that by my weeping here I might prevent everlasting weeping and gnashing of teeth in hell. What pity is it that we should fret and grieve, and disquiet ourselves and others for the loss of a Jewel from our ear, or a ring from our finger, and should take no thought at all for the loss of the Jewels of God's grace out of our souls? We are overwhelmed as it were in a deluge of tears at the death of our friends, who yet are alive to God, though dead to this world: but have we not a thousand times greater reason to open those floodgates of salt waters which nature hath set in our eyes, for ourselves, who are dead to God, though alive to the world? St. b De laps. Si quem de tuis chatis mortalitatis exitu perdidisses, ingemisceres dolenter, & fleers, fancy incultâ, veste mutatâ, neglecto capillo, vultu nubilo, ore dejecto, indicia moeroris ostenderes; animam tuam miser perdidisti, spiritualitèr mortuus es, supervivere hic tibi, & ipse ambulans funus tuum portare caepisti, & non acritèr plangis, non ●ugitèr ingemiscis. Cyprian hath a sweet touch on this string; If any of thy dear friends were taken away from thee by death, thou wouldst sigh, thou wouldst sob, thou wouldst put on blacks, thou wouldst hang do●ne thy head, thou wouldst dis-figure thy face, thou wouldst let thy hair hang carelessly about thine ears, thou wouldst wring thy hands, thou wouldst knock thy breast, thou wouldst throw thyself down upon the ground, thou wouldst express sorrow in all her gestures and postures: O wretched man that thou art, thou hast lost thy soul, thou art spiritually dead, thou survivest thyself, and carriest a dead corpse about thee, and dost thou not take on? dost thou not fetch a deep sigh? hast thou not a compassionate tear for thyself? wilt thou not be thy own mourner? especially considering that all thy weeping and howling for thy friend cannot fetch him back again, or restore him to life; whereas thy weeping for thyself in this vale of tears, and seriously bewailing thy sins, may and by God's grace shall revive thy soul, and recover all thy spiritual losses, and that with advantage. Experience teacheth us that the presentest remedy for a man that is stung in any part of his body by a Scorpion, is to take the oil of Scorpions, and therewith oft to anoint the place: sin is the Scorpion that stingeth our souls even to death, if we apply nothing to it; yet out of this Scorpion sin itself, and the sorrow for it, an oil or water may be drawn of penitent tears, wherewith if we anoint or wash our souls, we shall kill the venom of sin, and allay the swelling of our conscience. c Pind. od. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is a most sovereign water which will fetch a sinner again to the life of grace, though never so fare gone. It is not Well water springing out of the bowels of the earth, nor rain poured out of the clouds of passion, but rather like a d Cyp de card. Chris. op. De interioribus fontibus egrediuntur torrentes, & super omnes delicias lachrymis nectareis anima delectatu●: non illos imbres procellosae tempestates deponunt, ros matutinus est de coelestibus stillans, & quasi unctio spiritus mentem deliniens, & post affectio se abluit, & lachrymis baptizat. dew falling from heaven, which softeneth and moisteneth the heart, and is dried up by the beams of the Sun of righteousness. Have not I a desire that the wicked should turn from his ways and live? When a subject hath rebelled against his natural Sovereign, or a servant grievously provoked his master, or a son behaved himself ungraciously towards his father, will the Prince sue to his subject, or a master to his servant, or a father to his son for a reconciliation? Will not an equal that hath a quarrel with his equal hold it a great disgrace and disparagement to make any means that the quarrel may be taken up? will he not keep out at full distance, and look that the party, who (as he conceiveth) hath wronged him, should make first towards him, and seek to him? Yet such an affection God beareth to us, that though we (silly worms of the earth) swell and rise against him, yet he seeketh to us, he sendeth Ambassadors to e 2 Cor. 5.19, 20. treat of peace, and entreat and beseech us to be reconciled unto God. For God was in Christ, reconciling the world to himself, not imputing their trespasses unto them, and hath committed unto us the word of reconciliation. Now than we are Ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be reconciled unto God. Stand not out, my dear brethren, resign the strong holds of your carnal imaginations and affections, deliver up your members, that they may serve as weapons of righteousness, and yield yourselves to his mercy, and ye shall live. Turn and live. Should a prisoner led to execution hear the Judge or Sheriff call to him, and say, Turn back, put in sureties for thy good behaviour hereafter, and live; would he not suddenly leap out of his fetters, embrace the condition, and thank the Judge or Sheriff upon his knees? And what think ye if God should send a Prophet to preach a Sermon of repentance to the devils and damned ghosts in hell, and say, Knock off your bolts, shake off your fetters, and turn to the Lord and live? would not hell be emptied and rid before the Prophet should have made an end of his exhortation? This Sermon the Prophet Ezechiel now maketh unto us all here present, f Ezek. 33.11. & 18.30.31. As I live, saith the Lord, I have no pleasure in the death of the wicked, but that he turn from his ways and live: turn ye, turn ye from your evil ways, for why will ye die? Repent, and turn yourselves from all your transgressions: so iniquity shall not be your destruction. Cast away all your transgressions, whereby ye have transgressed, and make you a new heart, and a new spirit: for why will ye perish? Shake off the shackles of your sins, and quit the company of the prisoners of death, and galley-slaves of Satan, put in sureties for your good behaviour hereafter, turn to the Lord your God with all your heart, and live, yea live gloriously, live happily, live eternally: which the Father of mercy grant for the merits of his Son, through the grace of the Spirit. To whom, three persons and one God, be ascribed all honour, glory, praise, and thankes now and for ever. Amen. THE DANGER OF RELAPSE. THE LVI SERMON. EZEK. 18.24. But when the righteous turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations that the wicked man doth shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he dye. Right Honourable, etc. SAint Jerome maketh a profitable use of the a Gen. 28.12. And he dreamt, & behold a ladder set upon the earth, and the top of it reached to heaven: and behold the Angels of God ascending and descending on it. Angels ascending and descending upon the ladder which Jacob saw in a dream, reaching from the earth to heaven. The ladder he will have to be the whole frame of a godly life, set upwards towards heaven, whereupon the children of God, who continually aspire to their inheritance that is above, arise from the ground of humility, and climb by divine virtues, as it were so many rounds one above another, till Christ take them by the hand of their faith, and receive them into heaven. They are styled Angels in regard of their b Phil. 3.20. heavenly conversation: these Jacob saw continually ascending and descending upon that ladder, viz. ascending by the motions of the spirit, but descending through the weight of the flesh; rising by the strength of grace, but falling through the infirmity of nature: and hereby (saith that learned Father) c Hieron. ep. 11. Videbat scalam per quam ascendebant Angeli, & descendebant, ut nec peccator desperet salutem, nec justus de suâ virtute securus sit. we are lessoned not to despair of grace, because Jacob saw Angels ascending; as they fell so they rose: nor yet presume of their own strength, for he saw Angels descending also; as they rose so they fell. Presumption and desperation are two dangerous maladies, not more opposite one to the other, than to the health of the soul: presumption overpriseth God's mercy, and undervalueth our sins: and on the contrary desperation overpriseth our sins, and undervalueth God's mercy: both are most injurious to God; the one derogateth from his mercy, the other from his justice, both band against hearty and speedy repentance; the one opposing it as needless, the other as bootless: presumption saith thou mayst repent at leisure, gather the buds of sinful pleasures before they whither, repentance is not yet seasonable: desperation saith, the root of faith is withered, it is now too late to repent. The learned dispute whether of these two be the more pernicious and dangerous; the answer is easy, presumption is the more epidemical, desperation, the more mortal disease. Presumption, like the Adder, stingeth more; but desperation, like the Basilisk, stings more deadly: many meet with Adders, which are almost found in all parts of the world; but few with Basilisks. Presumption is more dangerous extensiuè, for it carrieth more to hell: but desperation intensiuè, for those whom it seizeth upon it carrieth more forcibly and altogether irrecoverably thither: and final desperation never bringeth men to presumption, but presumption bringeth men often to final desperation. To meet with these most pernicious evils, God hath given us both the Law and the Gospel; the Law to keep us under in fear, that we rise not proudly and presumptuously against him; and the Gospel to raise us up in hope that the weight of our sins sink us not in despair: the threats of the one serve to draw and assuage the tumour of pride; the promises of the other, to heal the sores of wounded consciences: and the Scripture (as Saint Basil rightly calleth it) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a common Apothecary's shop, or physic school, wherein are remedies for all the diseases of the soul. In these verses, as in two boxes there are sovereign recipes against both the maladies above named: against the former, to wit, desperation, vers. 23. against the later, viz. presumption, v. 24. And it is not unworthy your observation, that as in the beginning of the Spring when Serpents breed and peep d Adrianus Chamierus in ep. dedicat. Eccles. Gal. Pastor. Sicut ineunte vere cùm primùm è terrae cuniculis prodeunt serpentes ad nocendum parati, fraxinum adversus venenatos eorum morsus praesens remedium laturam educit. out of their holes, the Ash puts forth, which is a present remedy against their stings and teeth: so the holy Ghost in Scripture for the most part delivereth an antidote in, or hard by those texts, from whence libertines and carnal men suck the poison of presumption. The texts are these: God hath raised up an horn of salvation for us, that we being delivered out of the hands of our enemies, might serve him without fear. f Rom. 5.20. Where sin abounded grace did much more abound. g Rom. 8.1. There is no condemnation to them that are in Christ Jesus. * Gal. 5.13. We are called to liberty. Now see an antidote in the verses following. Lest any man should suck poison from these words in the first text, Serve him without fear; it is added in the next words, in holiness and righteousness before him all the days of our life. Lest any man should abuse the second, the Apostle within a verse putteth in a caveat, What shall we say then? shall we continue in sin that grace may abound? e Luk. 1.69, 72, 74. God forbidden: how shall we that are dead to sin, live any longer therein? vers. 1, 2. Lest any should gather too fare upon that general speech of the Apostle, There is no condemnation to them that are in Christ Jesus, h Luk. 1.75. there follows a restriction in the same verse, who walk not after the flesh, but after the spirit. Lest any should stumble at those words of the same Apostle, Ye are called to liberty, he reacheth them a hand, and giveth them a stay in the next clause; only use not liberty for an occasion unto the flesh. Lest any presumptuous sinner should lay hold on the horns of the Altar, and clasp about that gracious promise, i Tit. 2.11. The grace of God that bringeth salvation unto all men hath appeared, he beateth off their fingers in the next verse: teaching us, that denying ungodliness, and worldly lusts, we should live soberly, righteously, and godly in this present world. In like manner, lest any should * 2 Pet. 3.16. wrest the former verse of this Prophet, as they do the other Scriptures, to the building forts of presumption, but to the apparent ruin of their own souls, the Prophet forcibly withstandeth them in the words of my text, But when the righteous turneth away from his righteousness, etc. The life of a Christian is not unfitly compared to a long and dangerous sea voyage; the sea is this present world, the barks are our bodies, the sailors our souls, the pilot our faith, the card God's Word, the rudder constancy, the anchor hope, the main mast the cross of Christ, the strong cables our violent affections, the sails our desires, and the holy Spirit the good wind which filleth the sails and driveth the bark and mariners to the fair k Act. 27.8. haven which is heaven. Now in our way which lieth through many temptations and tribulations, there are two dangerous rocks, the one on the right hand, the other on the left; the rock on the right hand to be avoided is presumption, the rock on the left threatening shipwreck is despair; between which we are to steer our ship by fear on the one side and hope on the other. To hold us in a solicitous fear that we touch not upon presumption, let us have always in the eye of our mind, 1 The glorious and most omnipotent majesty of God. 2 His all-seeing providence. 3 His impartial justice. 4 His severe threatenings against sin. 5 The dreadful punishments he inflicteth upon sinners. 6 The heinousness of the sin of presumption, which turneth God's grace into wantonness. 7 The difficulty of recovery after relapses. 8 The uncertainty of Gods offer of grace after the frequent refusal thereof. To keep us in hope, that we dash not upon the rock of despair on the contrary side, let us set before our troubled and affrighted consciences these grounds of comfort: 1 The infiniteness of God's mercy. 2 The price and value of Christ's blood. 3 The efficacy of his intercession, 4 The virtue of the Sacraments. 5 The universality and certainty of God's promises to the penitent. 6 The joy of God and Angels for the conversion of a sinner. 7 The communion of Saints, who all pray for the comfort of afflicted consciences, and the ease of all that are heavy laden with their sins. 8 The examples of mercy showed to most grievous sinners. Upon these grounds the contrite penitent may build strong forts of comfort after this manner. My sins though they be more in number than the heirs of my head, yet they are finite, whereas God's mercy is every way infinite: if my debt be as a thousand, my Saviour's merits are as infinite millions. And not only God's mercy, but his justice also pleads for my pardon: for it is against justice that the same debt should be twice paid, to require a full ransom from my Redeemer, and expect it from myself. I l ● Joh. 1.9. confess my sins, and therefore I know he is faithful and just to forgive me my sins, and cleanse me from all my unrighteousness. One drop of the blood of the Son of God was a sufficient price for the ransom of many worlds, and shall not such store of it spinning from his temples, dropping from his hands, gushing out of his side, and trickling from all parts of his body, both in the garden, and in the High Priests Hall, satisfy for one poor soul that preferreth his love even before heaven itself? All my sins are either original or actual: the guilt of original is taken away in baptism, and as often as I have received the blessed Sacrament a general pardon was tendered unto me for all my other sins, and the seal delivered into my hands. What though God will not hear the prayers of such a sinner as I am? yet he will hear the prayers of Jesus Christ the righteous, who is the propitiation for my sins. I acknowledge (to my heart's grief and sorrow) that neither faith nor hope, nor any other divine virtue beareth any sensible fruit in me for the present; yet the seed of my regeneration remaineth in me. And as the blind man knew that his sight began to be restored to him, even by the defect he found in it when he thought he m Mark. 8.24. saw men walk like trees: so even by this I know that I am not utterly destitute of grace, because I feel and unfeignedly bewail the want of it. If there were no heavenly treasure in me, Satan would not so often and so furiously assault me: for thiefs besiege not, much less break open those houses where they are persuaded nothing is to be found. The greater my sorrow is for my sin, and my spiritual desertion, the greater is my hope: for the spirit maketh intercession for the sons of God n Rom. 8.26. with groaning which cannot be expressed. None were cured by the brazen Serpent, which before had not been stung by the fiery: neither doth Christ promise ease unto any but to those that feel themselves heavy burdened. But to confine my meditations to the letter of my text. Before ye heard, Repent you of your sins and you shall surely live. God pawneth his life for it, therefore despair not how grievous soever your sins be. But now I am to tell you plainly, if you repent you of your repentance, and turn from righteousness to sin, and end your days in that state, you shall surely die eternally: therefore presume not, how complete soever your former righteousness seem to have been. In these two verses are employed a double conversion: 1 From evil to good. 2 From good to evil. To turn from evil, is good; from good, is evil: the former is repentance, upon which I spent my last discourse: the later is relapse or apostasy, against which I am now to bend all my forces. But when the righteous turneth away from his righteousness, and committeth iniquity, etc. in the transgression which he hath transgressed, and in the sin which he hath sinned, in them he shall surely die. The contents of this verse are like the Prophet Jeremy's figs, of which we read that the bad were exceeding bad; for in the antecedent or forepart we have apostasy, & that total: and in the hinder part or consequent, death, and that final. The words divide themselves into (first) a supposition, When, or, if the righteous forsake: secondly, an inference, his former righteousness shall not be remembered, etc. The supposition is dangerous, the inference is pernicious. To establish you in the truth of this supposition, or rather hypothetical commination, it will be needful to lay down certain grounds. 1. That the certainty of the end no whit impeacheth the necessary use of all means for the attaining it. For the end and means are coordinata, and both involved in the same decree. As the means are appointed for the end, so the end is decreed to be attained by such means; for example, the propagation of mankind by marriage, the maintaining our temporal life by food and sustenance, the recovery of health by physic, the reaping the fruits of the earth by manuring and tillage, the government of the world by laws, the calling of men to the knowledge of the truth by the Word and Sacraments, the keeping the children of God from presumptuous sins by admonitions and comminations. The heathen themselves saw a glimmering of this truth: for the Stoic Philosophers, who taught the foreknowledge of God, and thence inferred inevitable necessity of all events according to that foreknowledge, yet most strictly urged the performance of all moral duties and virtuous actions; and generally, the use of all means for the attaining that end any man proposeth to himself. Be it thy destiny (say they) to have many children by thy wife, yet thou must not neglect conjugal duties; be it thy destiny to recover of thy disease, yet thou must not neglect the prescriptions of the Physician; be it thy destiny to conquer thine enemy, yet thou must not forget to bring thy weapon with thee into the field; be it thy destiny to be a great Professor in Philosophy, yet thou must not neglect thy study; be it thy destiny to dye a rich man, yet thou must not be careless of thy estate. 2. That this and the like comminations in holy Scripture are spoken generally to all, Elect as well as Reprobate: and they are of special use to both; to terrify the Reprobate, and keep them within some bounds, or at least to convince their consciences, and debar them from all excuse at the day of judgement; and to stir up the Elect to watchfulness over all their ways, and diligence and constancy in the use of all such means as by God's grace may keep them from backsliding and dangerous relapses, to hold them in continual awe, and excite them to make their calling and election sure, and work out their salvation with fear and trembling, as Saint Austin declareth at large through his whole book de correptione & gratiá. 3. That all Israelites are not true nathaniel's, all converts are not absolutely so, nor all penitents throughly cleansed from their sins; many are regenerated but in part, they repent of their sins, but not of all, they keep a sweet bit under their tongue, they have a Dalilah in their bosom, or an Herodias at their table, or a Bathsheba in their bed; though they be healed of all other diseases, yet not of the plague of the heart, some secret sin hath a kind of predominancy in them. Now as the Peacock's fl●sh, if it hath but an ordinary seething, grows raw again, cocta recrudescit; and wounds that are not perfectly healed, though they may be skinned over, break out again, and bleed afresh; so a man that is not perfectly regenerated in all parts, though he hath a taste of the heavenly gift, and may believe with Simon Magus, and tremble at God's judgements with Felix, and hear the Word gladly with Herod, and do many things; yet because the seed of the word hath not taken deep root in him, it is possible for him with Demas to forsake the Gospel, and embrace this present world; with Himeneus and Philetus, to make shipwreck of faith and a good conscience; with Julian to become an Apostata, and a persecuter of the truth. 4. The Prophet Ezekiel in this place speaketh not of Evangelicall righteousness, but of legal: for he saith not simply when a man turneth from righteousness, but from his righteousness. And vers. 5. he defineth a just man to be he That doth that which is lawful and right, and hath not eaten upon the mountains, nor defiled his neighbour's wife, etc. Now whatsoever may be alleged for the stability of evangelical righteousness, and their permanency who are engrafted into the true Vine, Christ Jesus; daily experience showeth that the most righteous on earth may and sometimes do remit of their strict observance of their duty; & that it is not only possible, but very facile for them to let lose the reines to sensual desires, and to follow the gainful, or ambitious, or voluptuous courses of the world, at least for a time. For the way to heaven is up-hill, but the way to hell is downhill, and thither the weight of our sinful flesh forcibly tendeth. — Facilis discensus averni. A man may without any pain slip down to the place of everlasting pains and torments: Yea (saith Seneca) a s De mort. Clau. Caes. Omnia proclivia sunt, facilè d●scenditur, it●que qu●mvis poda gricus momento temporis pervenit ad januam ditis. gouty man may get thither in a trice: Sed revocare gradum, superasque evadere ad auras, Hoc opus, hic labor est. But saith the Poet, all the labour is to come back from hell, and get up out of the deep pit: so he. But the truth is, no labour can work it, no skill compass it: for from hell there is no redemption. We know there is great strength required to bend a bow of steel, which will unbend itself, if the string break or but slip. Our motions to God-ward, and proceed in a sanctified course of life, are like the rowing of a small boat against a strong wind and tide (the blasts of the evil spirit, and the propension of our corrupt nature) much labour and sweat is required, and very little is done with much ado; and if we sl●cke our hands, and miss but one stroke, we are carried down with the stream, and cast further back than we can fetch again with many strokes. Did not Solomon turn away from his righteousness, and commit iniquity, and do according to all the abominations of the wicked, when he defiled his body and soul with spiritual and corporal fornication? Did not David likewise, when he spilt the blood of Uriah, that he might more freely stay in the bed of Bathsheba? I spare the rest (because I would be loath with my breath to slain the golden and silver vessels of the Sanctuary) and come à Thesi ad Hypothesin, from the indefinite to the singular, from the hearers at large to this present auditory. Ye hear out of the Text how incommodious and dangerous a thing it is for a righteous man to degenerate, and turn away from his righteousness; it depriveth him of all the benefit of his former travels in the way to heaven: it blasteth all the fruits of his labours, & without a second return to God, dasheth all his hope of reward, & leaveth him in a fearful expectation of eternal death. I doubt not but that some of you were pricked in heart with this sharp reproof of sin, which ye heard in the handling of the former Verses, and ye resolved forthwith to turn from your evil ways, and walk in the paths of God's commandments: what remains but that ye hold on your holy course, to the end that ye may win a garland of the flowers of Paradise? Beware of turning out of the way, to take up the golden apples which the Devil casteth before you; if ye turn never so little aside, ye endanger your crown of glory, and hazard your lives. All your former righteousness which ye have done shall not be mentioned, and in the trespass that ye have trespassed, and in the sin that ye have sinned, in them ye shall dye. What a soul and shameful thing is it with the dog to return to your vomit of luxury, and with the swine to your wallowing in the mire of sensual pleasures? As in the diseases of the body, so also much more of the soul, all relapses are dangerous, and in some diseases altogether incurable: the reason whereof alleged by some learned Physicians is this, that when we first take our bed the malignity of the disease worketh upon corrupt humours in the body, which when they are purged, and we restored to health, if after by any distemper we fall into the same malady, the malignity of the disease worketh upon our vital spirits: in like manner the malignity of sin before our conversion worketh but upon our corrupt nature, but after upon the graces of God's Spirit. Remember the possessed man in the Gospel, who when the t Luke 11.26. unclean spirit went out of him returned to his own home, and finding it swept and garnished, took seven worse spirits than that which before haunted him, and so his last state was worse than his first. u John 8.11. Sin no more, saith our Saviour to the impotent man, lest a worse thing befall thee. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Improbè Neptunum accusat, qui bis naufragium fecit. Eras. Adag. Lysimachus was wont to say, that it was impardonable carelessness to stumble twice at the same stone. The first time we offend we may plead ignorance and oversight: but he that twice runneth upon the same rock, if he be cast away, cannot blame his hard chance, but his reckless folly. x Tertul. de penitent. Comparationem videtur egisse, qui utrumque cognoverit, & judicato pronunciasse eum meliorem cujus se rursus esse maluerit. Tertullian acutely observeth, that he who after his conversion to God, and giving his name to Christ, falls again to serve Satan in any vicious course of life, seemeth to have put God and the Devil in the same balance, and having weighed both their services deliberately, and upon a settled judgement, to have preferred the service of the Devil, and pronounced him the better Master of the two, whom he the second time chooseth to serve after he hath made trial of both. To be overtaken with some kind of temptation or other is the lot of all the sons of Adam; but when God hath delivered us out of the snare of the Devil, and we have escaped the danger, and undertaken a new course of life, and held it for some time; then to turn back to the wiles of sin, and walk of Satan, what is it else than to break all our former promises and vows made to God? to resist the motions of the Spirit? to strive against grace? to cast his fear and commandments behind us? and, presuming upon his gentleness and patience, to run desperately upon the point of his glittering sword, which he hath whet, and threatened to make it drunk with the blood of all reckless and presumptuous sinners? Notwithstanding all these great and fearful dangers which we incur by relapses, how many turnings do we make in our way to Heaven? how often do we slack our pace? how often do we unbend our desires? nay rather fly back like a broken bow? After we have made an open confession of our sins, and a solemn profession of amendment; after we have protested against our former courses, and vowed to walk in newness of life, and taken the holy Sacrament of our Lords blessed body and blood upon it, yet how soon do we look back to Sodom with Lot's wife? how soon do we forget that in private, which we promised in public? how soon do we leave the straight paths of God's commandments, and follow the sent of our former sinful pleasures? After we have eaten the food of Angels, we devour Satan's morsels: after we have drunk the blood of our Redeemer, we greedily swill in iniquity like water. We find in Scripture many desperately sick, yet cured the first time by our Saviour: but where do we read in all the Gospel of any blind man's eyes twice enlightened? of any deaf ears twice opened? of any tied tongue twice loosened? of any possessed with Devils twice dispossessed? of any dead twice raised? No doubt Christ could have done it, but we read not that ever he did it, that we should be most careful to avoid relapses into our former sins, the recovery whereof is always most difficult, and in some case (as the Apostle teacheth us) impossible. I tremble almost to rehearse his words: y Heb. 6.4, 5, 6, 7, 8. It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, and have tasted the good Word of God, and the powers of the world to come; if they shall fall away, to renew them again unto repentance: seeing they crucify to themselves the Son of God afresh, and put him to an open shame. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: But that which bringeth thorns and briars is rejected, and is nigh unto cursing, whose end is to be burned. The z Plin. nat. hist. l. 9 c. 43. Scolopendra hamo devorato omnia interiora evomit, donec hamum egerat, deinde resorbet. Scolopendra having devoured the bait, when she feeleth the hook to prick her, casteth up all that is in her belly till she have got up the hook; but as soon as ever that is out of her bowels, she suppeth up all that which before she had cast from her. How excellently hath nature in the property of this fish set before our eyes the condition and manner of a sinner? who after he hath devoured Satan's morsels, feeling the hook in his conscience, and being pricked with some remorse, rids the stomach of his soul by confession, and never leaveth fasting, and praying, and sighing, and sobbing till the hook be out, and the wound of his conscience healed with the balm of Gilead; but that being done, resorbet interiora omnia, he returneth to his former vomit, and greedily gurmandizeth the bait which before he had vomited up. Beloved, is God bound to help us up as often as we fall carelessly and wilfully? What if he let us lie as a prey for the Devil, who runneth about like a Lion seeking whom he may devour? Can we promise ourselves a continual supply of grace, if we still turn it into wantonness? Will he believe our sighs and tears, which have so oft proved false ambassadors of our hearts? We see by the fearful judgements of Ananias and Sapphira how dangerous a thing it is to lie to the Spirit of God: what do we else when we daily profess in our prayers, that we are hearty sorry for our sins, that we loath and detest our vicious courses, that the remembrance of all our former transgressions is grievous unto us, and the burden of them is intolerable; whereas our deeds testify to the world, that we are so fare from loathing our former filthiness, that we hunger and thirst after it: so fare from hearty repentance, that our heart is set, and our affections wholly bend to follow wickedness with greediness? Let us not deceive our own souls, Beloved, God we cannot: so many sins as we willingly commit after our humble confession and seeming contrition, so many evidences we give against ourselves that we are dissembling hypocrites, and not sincere penitents: for this is the touchstone of true repentance, it a plangere commissa, ut non committas plangenda, so to bewail that we have committed, that we commit not that we have bewailed. I before compared this life to a sea, and now I may not unfitly most of the fish in it either to the Scolopendra, of which before, or to the Crab, which either standeth still or swimmeth backward. Do we dream (as Nabuchadnezzar did) of an image with an head of gold, and arms of silver, and thighs of brass, and legs of earth and clay? Do we not see many that are gold and silver in their childhood and youth precious vessels of grace, brass and iron in their riper years, and no better than earth and clay in their old age? The * Plin. lib. 8. c. 16. Aristoteles tradit Leaenam primo soetu 5. catulos, ac per annos singulos uno minus, ab uno sterilescere. Lioness in the natural story, which at the first bringeth forth five young ones, and after fewer by one, in a short time becometh quite barren. But because I have spoken at large of the dangerous antecedent, hear (I beseech you) a word of the dreadful consequent: All his righteousness that he hath done shall not be mentioned. Would it not vex a Scrivener after he had spent many days and much pains upon a large Patent or Lease, to make such a blot at the last word, that he should be forced to write it all again? yet so it is, that as one foul blot or dash with a pen defaceth a whole writing, so one soul and enormous crime dasheth and obliterateth the fairest copy of a virtuous life, it razeth out all the golden characters of divine graces imprinted in our souls. All our fastings and prayers, all our sighing and mourning for our sins, all our exercises of piety, all our deeds of charity, all our sufferings for righteousness, all the good thoughts we have ever conceived, all the good words we have ever uttered, all the good works we have ever performed: in a word, all our righteousness is lost at the very instant, when we resolve to turn from it. As one drop of ink coloureth a whole glass of clear water; so one sinful and shameful action staineth all our former life: yet this is not the worst; for it followeth: In his transgression that he hath committed, and in the sin that he hath sinned, in them he shall dye. Doth God threaten this judgement only? doth he not execute it upon presumptuous transgressors? When Balthasar took a piece of the plate of the Sanctuary to quaff in it, behold presently a a Dan. 5.5. hand writing his doom upon the wall; and in the transgression that he had committed, and in the sin that he had sinned, in it he died. Korah, Dathan, and Abiram had no sooner opened their mouth against Moses, than the b Num. 16.32. earth opened her mouth, and swallowed them up quick, and in the trespass which they had trespassed, and in the sin which they had sinned, in it they died. Ananias and Sapphira had no sooner told a lie to Saint Peter, and stood to it, but they were c Act. 5.5, 10. struck down to the ground, and in the trespass that they trespassed, and in the sin that they sinned, in it they died. Herod had scarce made an end of his oration to the people, and received their applause, crying, The voice of God, and not of man, when the Angel made d Act. 12.22, 23. an end of him, and in the trespass which he trespassed, and in the sin that he sinned, in it be died. Oh that our blasphemous swearers, and bloody murderers, and unclean adulterers, and sacrilegious Church-robbers, when the Devil edges them on to any impiety or villainy, would cast but this rub in their way: What if God should take me in the manner, and strike me in the very act I am about, and cast me into the deep dungeon of Hell, there to be tormented with the Devil and his angels for evermore? Do I not provoke him to it? Do I not dare him? Hath he not threatened as much? Hath he not done as much? Nun cuivis contingere potest quod cuiquam potest? that which is once case, may it not be any one's case? Yea, but they will say, God is merciful. He is so (else the most righteous upon earth would despair a thousand times) but not to those that continually abuse his long-suffering, and presume upon his mercy. If there be e Deut. 29.19, 20. among you (saith God by Moses) a root that beareth gall and wormwood, and it come to pass that when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart to add drunkenness to thirst: the Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven. Yea, but God promiseth pardon at all times to the penitent. But where doth he promise at all times grace to repent? Be it that God would tender us his grace at what hour we please, which is presumption in us to hope for, yet the longer we defer the applying of the remedy, the more painful and dangerous the cure will be. In the conversive proposition concerning our conversion to God, I admit of the convertens, viz. True repentance is never too late; so they will take along with them the conversa, viz. that late repentance is seldom true. Howsoever, what piety is it? nay what equity? nay rather what abominable iniquity and impiety is it florem Diabolo consecrare, faeces Deo reservare? To consecrate the flower of their youth to the Devil, the world, and the flesh, and reserve the lees or dregges of their old age for God? To dedicate to him our weak and feeble dotage if we live to it, what is it better than to offer the f Deut. 15.21. blind and the lame for sacrifice, which God abhorreth? Repent therefore repentè, repent at the first offer of grace. Ye shall scarce find any precept of repentance in Scripture, which requireth not as well that it be out of hand, as that it be from the heart: Remember thy g Eccles. 12.1. Creator in the days of thy youth. To h Psal. 95.7, 8. day if ye will hear his voice harden not your heart. Seek i Psal. 32.6. the Lord while he may be found. Now he may be found, now he seeketh us, now he calleth to us: let us therefore break off all delays, and prick on forward our dull and slow affections with that sharp and poignant increpation of Saint k Confess. l. 8. c. 5. Modò & modò non habent modum, quamdiu cras & cras? cur non hoc dic? cur non hac horâ finis turpitudinis meae? Ib. Verba lenta & somnolenta, modò, ecce modò, sine paululum, sed sine paululum, ibat in longum, etc. Austin, Why do I still procrastinate my coming unto thee, O Lord? Why not now? why not this day? why not this hour an end of my sinful course of life? Deo Patri, Filio, & Spiritui sancto sit laus, etc. THE DEFORMITY OF HALTING THE LVII. SERMON. 1 KIN. 18.21. And Elijah came to all the people, and said, How long halt ye between two opinions? If the Lord be God, follow him; but if Baal, then follow him: and the people answered not a word. Right Honourable, etc. ELijah, who sometimes called for fire from heaven, was himself full of heavenly fire, the fire of zeal for the Lord of Hosts. His words, like fire, 1 Give light, 2 Heat, 3 Consume. 1 They give light to this undoubted truth, That one, and but one Religion is to be embraced: either God or Baal must be worshipped, in no case both. Stand firm to one: How long halt ye between two? 2 They heat and inflame true zeal and devotion: If the Lord be God, follow him. 3 They burn up indifferency and neutrality: If Baal be he, go after him. This passage of Scripture relateth a Sermon of Elijah; wherein we are to note more particularly, 1 The Preacher, Elijah. 2 The Auditory, the whole Parliament of Israel. 3 The Text or Theme handled by him, viz. What God is to be worshipped, what religion to be established and maintained by Prince and people? Now although I persuade myself that there is none in this whole assembly who halteth between the Popish and reformed Churches, or hath once bowed his knee to the Romish Baal: yet because Satan hath of late not only turned himself into an Angel of light, to dazzle the eyes of weak Christians in point of Doctrine, but also into a Seraphim of heat and zeal, under colour of devotion to bring us to offer strange fire upon God's Altar; and especially because there is no lamp of the Sanctuary that burneth so brightly, but that it needeth oil continually to be poured into it to feed the flame: the opening of this Scripture cannot but be seasonable and useful to reduce you into the path, if you swerve from it never so little; or to prick you on, if you are in the right way that leadeth to the kingdom of God. The key to open this Text is the occasion of this exhortation of the Prophet: wherefore before I proceed to the exposition of the words, I must entreat you to cast a look backwards to the occasion of them, and the cause of the people's halting downright: a circumstance not giving more light to the right understanding of the Prophet's reproof, than strength to our steadfast standing, and upright walking in the high way to Heaven. What the religious Father spoke by way of Apology, for handling controversal points in the pulpit, Ideo non dubitavimus dubitare, ut vos non dubitaretis, We therefore make no scruple to move doubts, that ye may not doubt, but upon the solution of them, be more settled in your most holy faith; I may say truly, that therefore I hold it needful to make a stay at the cause of the poeples halting, that their halting may be no stay to your godly proceed, that you may never haut upon their ground, which was so slippery that they slid now this way, now that way, not able to set sure footing any where. Elijah by his divine commission drew them to God's Altar; but Ahab, especially at the instigation of Jezebel, by his royal power enforced them to offer at Baal's groves: between both they were miserably perplexed, their minds distracted, and their worship divided between God and Baal. Men are led by examples more than precepts, especially by the examples of Princes or Potentates, which carry a kind of Sovereignty over men's affections and manners, as they themselves have over their persons: insomuch, that their moral vices, yea and natural deformities also, have been drawn and patterned out by some of their subjects, as if they were virtues and graceful ornaments. a Jan. Grut. annot. in Tac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diodorus Siculus telleth us in sober sadness, that it was the custom of the Aethiopians to maim or lame themselves in that part or foot on which their Prince limped, because they thought it a great disparagement for their Prince, that any about him should go more upright, or have a more graceful gate than he. And Atheneus likewise reporteth of Dionysius his familiars, that because himself was somewhat purblind, they, as they sat at table, reached towards dishes as it were by aim, and sometimes miss, that they might not seem more quicksighted than he. And to make up the number, when Philip received a wound in his eye, Clisophus, as if he had got a blow on the same eye, putteth a patch on it: and when afterwards Philip was run thorough the right thigh, in comes Clisophus all to be plastered on that thigh, and out-halteth his Master. We can hardly hold laughing when we read or hear of the madness, rather than folly, of so gross flattery; yet we have cause rather to weep at the sight of a fare worse flattery, and yet most usual, whereby some endear themselves into great personages, by imitating their vices and profane carriage. To express these, they account it a kind of merit of favour, or at least an homage due to their greatness, because (saith b Lactant. divin. instit. l. 5. c. 6. Et quoniam regis vitta imitari obsequii quoddam genus est, abjecerunt omnes pietatem ne regi scelus exprobrare viderentur. & lib. c. 23. Homines malunt exempla quam verba, etc. Lactantius) to imitate the vices of Princes and Nobles, is a Court-complement, nay a part of the service and obsequiousness due to their persons: all men in Jupiter's time castaway the fear of God, lest they should seem to upbraid ungodliness to their King. Wherefore no marvel sith Ahab was stark lame on his right leg, that the Israelites here, after the manner of Clisophus, followed him limping, looking sometimes to God's Altar, sometimes to Baal's. O the subtlety of the enemy of our souls! how many fetches and turnings hath that wily Serpent to get in his head? if he get it not one way by Atheism, nor the contrary by Superstition, yet he hath a third way, to slide in by indifferency. Whom he cannot bring to coldness in the true religion, or hot eagerness in the false, he laboureth with a soft fire to make lukewarm, as he did the people of Israel, to whom he suggested these, or the like thoughts. Alas, what shall we do? we are even at our wit's end, our weak and weather beaten bark is betwixt two rocks, stand still we cannot, the wind is so strong. If we steer one way, we make shipwreck of our lives and goods; if the other, of faith and a good conscience: to this straight we are driven, either we must forsake our religion, or trench upon our allegiance: God and the King stand in competition. Neither as the matter now standeth, is it possible to serve, much less please both: if we cleave steadfastly to God, we shall be cloven in pieces, and hewn asunder by Ahab; if we cleave not to him, we forsake our own mercy, and the rock of our salvation: if we burn incense to Baal, we shall fry ourselves in hell fire; if we sacrifice unto God, Ahab will mingle our own blood with our sacrifices. We must needs endanger, either our souls or our bodies, our estate or our conscience. Why, is there no means to save both? We hope there is, by dividing ourselves between God and Baal: God shall have the one, and Baal the other: our heart we will keep for God, but Baal shall have our hands and knees at his service: though we visit Baal's groves, Baal shall never come into our thoughts: even then when we offer incense unto Baal, we will offer the incense of our prayers on the Altar of our heart to the God of our fathers. By this means we are sure to hold fair quarter with Ahab, and we hope also to keep in with God, to whom we give the better part. Yea, but this is no better than halting between both. Be it so, is it not better to halt, think you, than to lose both legs? And what shame is it for us thus to halt, sith the Prince and chief Priests do no otherwise? They are our guides, and if they misled us, let them bear the blame. As the people thus reasoned with themselves, and after much swagging on both sides, in the end came to fix and resolve upon this middle way: out cometh the Prophet Elijah, and fearing no colours, presenteth himself first to Ahab, and afterward to the people: by Ahab he is entertained with this discourteous salutation, Art thou he that troubleth Israel? How darest thou appear in my presence? The Prophet as well appointed with patience to bear, as the King armed with rage to strike, encountreth the King on this wise; It is not I that trouble Israel, but thou and thy father's house; in that ye have forsaken the commandments of the Lord, and have followed Baal. We see here by the freedom of the Prophet's reproof, that though the servants of God may be in bonds, yet the word of God is not bound; nay it bindeth Ahab and all his servants to their good behaviour, they cannot stir hand or foot against the Prophet. They are so fare from silencing him, that in God's name he commands them, saying; Send and gather unto me all Israel unto Mount Carmel, and the Prophets of Baal four hundred and fifty, and the Prophets that eat at Jezebels table. The King taketh the word from Elijah, and gives it to the people, and a Parliament is on the sudden assembled, wherein Elijah is the speaker: his speech is an invective against unsettled neutrality, and dissembling in matter of religion: unsettledness is taxed in the word halt; indifferency in the words, between two opinions; dissembling and temporising in the words following, if the Lord be God, follow him. How long halt ye between two opinions? The Prophet here useth no flourish at all, no prolusion after the manner of Fencers, but presently he falls to blows, and that so smart, that he stunned his adversaries: for so we read, they answered him never a word? c Cic. Catil. 2. Quousque tandem abutêre Catilina patientiâ nostrâ? & Phil. 2. Qu●niam meo f●o fieri dicam P.C. & Muret. orat. Ergo hoc miseris Gallis? etc. How long halt ye? An abrupt Exordium becometh a man that is in a vehement passion: such an one now surprised Elijah; the Baalites profaning God's name, polluting his Altars, slaying his Prophets, heat him above his ordinary constitution. In such a case as this was to have been lukewarm, had been little better than key-cold. When God is highly dishonoured, the true religion wronged, gross idolatry patronised, not to be moved, is an argument either of insincerity or cowardice: Patientia digna omni impatientiâ: Such patience is insufferable, such silence is a crying sin, such temper a distemper. Wherefore no marvel if Elijahs spirit, in which there was always an intensive heat, now flamed, and his words were no other than so many sparks of fire. How long halt ye between two opinions? Not why? but how? not do ye now? but how long will ye? not lose or miss your way, or go awry, but halt? not in a wrong path, but between two ways? How aggravateth the unseemliness of their gate by their manner, long by the continuance, halt by the deformity, between two opinions by the uncertainty. Is it not a most shameful thing to halt after an unseemly manner for a long time between two ways, not certain which to take or leave? Out of the manner of Elijahs reproof observe the duty of a faithful Minister of God, when just cause is given to be round with his hearers, and to reprove them plainly, calling halting halting: if they do not so they halt in their duty, and the vengeance of God is like to overtake them, denounced by the Prophet Jeremy; d Jer. 23.31, 32 Behold, I will come against the Prophets that have sweet tongues, and say, He saith. Behold, I am against them that prophesy false dreams, saith the Lord, and do tell them, and cause my people to err by their lies and by their lightness, yet I sent them not, nor commanded them: therefore they shall not profit this people at all. But because this note sorteth not well with this time and this choir, I leave it, and insist rather upon those that follow, the first whereof is the consideration of the time, or rather duration of this infirmity in the people. How long? They that are sound in their limbs, may by a small strain or blow upon their legs halt for a while, but sure long to halt is a sign of some dangerous spraine or rapture: now this people (as it should seem) halted in this manner at least three years. The strongest and soundest Christian sometimes halteth in his mind between two opinions, nay which is worse, between religion and superstition, faith and diffidence, hope and despair: but he halts not long, Christ by his word and spirit cureth him. As in our bodies, so in our souls we have some distempers; doubts suddenly arise in our minds as sparks out of the fire, which yet are quenched in their very ascending, and appear not at all after the breath of God's spirit hath kindled a flame of truth in our understanding. Heresies and moral vices are like quagmires, we may slightly pass over them without any great danger: but the longer we stand upon them the deeper we sink, and if we be not drowned over head and ears in them, yet we scape not without much mire and dirt. Hereof e Confess. lib. 3. c. 11. Novem ferme anni sunt quibus ego in illo limo profundi & tenebris falsitatis, cum saepius surgere conarer & gravius alliderer volutatus sum. S. Augustine had lamentable experience during the space of many years, in which he stuck fast in the heresy of the Manichees: Had I but (saith he) slipped only into the error of the Manichees, and soon got out of it, my case had been less fearful and dangerous; but God knows that for almost nine years I wallowed in that mud; the more I strove to get out the faster I stuck in. Beloved, if we have not been so happy as to keep out of the walk of the ungodly, yet let us be sure not to stand in the way of sinners, much less sit in the seat of the scornful: if we are not so pure and clean as we desire, at least let us not with Moab settle upon the lees of our corruption: if we ever have halted as Jacob did, yet let us not long halt with the Israelites, whom here Elijah reproveth, saying, How long Halt ye? It may be, and is very likely that many of the Israelites ran to Baal's groves and altars, and yet they were liable to this reproof of Elijah. For though we run never so fast in a wrong way, we do no better than halt before God. Better halt (saith S. Austin) in the way, than run out of the way. This people did neither, they neither ran out of the way, nor limped in the way; but halted between two ways, and miss both. Between two opinions. Had they been in the right way, yet halting in it, the night might have overtaken them before they came to the period of their journey; but now being put out of their way, and moving so slowly as they did, though the Sun should have stood still as it did in the valley of Ajalon, they were sure never to arrive in any time to the place where they would be. Yet had they been in any way, perhaps in a long time it would have brought them, though not home, yet to some baiting place; but now being between two ways their case was most desperate: yet this is the case of those whom the world admireth for men of a deep reach & discreet carriage: they are forsooth none of your Simon Zelotes, Ahab shall never accuse them, as he doth here Elijah, for troubling Israel with their religion, they keep it close enough: whatsoever they believe in private (if at least they believe any thing) they in public will be sure to take the note from the Srate, & either fully consort with it, or as least strike so soft a stroke, that they will make no jar in the music. Besides other demonstrations of the folly of these men, their very inconstancy and unsettledness convinceth them of it: for mutability and often changing, even in civil affairs that are most subject to change, is an argument of weakness; but inconstancy in religion, which is always constant in the same, is a note of extreme folly. Whence it is that the spirit of God taxeth this vice under that name, as, Oh ye foolish Galatians, who hath bewitched you? Are ye so foolish? f Chap. 3.1, 3, 4. having begun in the Spirit, are ye now made perfect in the flesh? Have ye suffered so many things in vain? And, g Ephes. 4.14. Be not like children tossed to and fro, and carried about with every wind of doctrine. If religion be not only the foundation of Kingdoms and Commonwealths, but also of every man's private estate, what greater folly or rather madness can there be, than to build all the h Matth. 7.26. security of our present and hope of our future welfare upon a sandy foundation? He that heareth my words and doth them not, is likened to a foolish man which buildeth his house upon the sand. All the covenants between God and us, of all that we hold from his bounty, are with a condition of our service and fealty: which sith a man unsettled in religion neither doth, nor ever can perform, he can have no assurance of any thing that he possesseth, no content in prosperity, no comfort in adversity, no right to the blessings of this life, no hope of the blessedness of the life to come: what religion soever gain heaven, he is sure to lose it. Whether the Lord be God, or Baal be God, neither of them will entertain such halting servitors. Were he not worthy to be begged for a fool, that after much cautiousness and reservedness, would make his bargain so, that he were sure to sit down with the loss? such matches maketh the worldly-wise man; howsoever the world go, whether the true or the false religion prevail in the State, while he continueth resolved of neither, he is sure to lose the pearl which the rich merchant sold all that he had to buy. What shall I speak of inward wars and conflicts in his conscience? Now he hath strong inducements to embrace the Gospel, shortly after meeting with a cunning Jesuit, he is persuaded by him that he is an Enfant perdue, out of all hope of salvation if he be not reconciled to the Roman Church: the next day falling aboard with the brethren of the separation, he beginneth to think the Brownists the only pure and refined Christians; for all other Christians, if we believe them, build upon the foundation hay and stubble, but they gold, silver, and precious stones. When he is out of these skirmishes, and at leisure to commune with his own heart, his conscience chargeth him with Atheism, indifferency in religion, and hollow-hearted neutrality. Add we hereunto the judgement of all understanding men, who esteem such as double with God, and are of a changeable religion, to have no faithfulness or honesty. By how much the graces and perfections of the mind exceed those of the body, by so much the imperfections and deformities of the one surpass the other: what may we then judge of wavering inconstancy, which is compared to a spiritual palsy, or an halting in the mind? Halt ye. Though the metaphor of halting used in my text might signify either a slackness or slowness in the way of godliness, or a maim in some member or article of their faith: yet, according to the scope of the place, and consent of the best Expositors, I interpret it unsettled wavering and inconstancy. For he that halteth is like a man of a giddy brain in a cockboat or wherrie, who turneth the boat sometimes this way, sometimes that way, not knowing where to set sure footing. The opposite virtue to this vice is a steadfast standing in the true faith; whereto S. Paul exhorteth the Corinthians, i Cor. 15.58. Therefore my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, for as much as you know that your labour is not in vain in the Lord. And the Colossians, If ye continue in the faith k Chap. 1.23. grounded and settled, and be not moved away from the hope of the Gospel: and for it he hearty prayeth; For this cause I bow l Ephes. 3.14, 16, 17, 18, 19 my knees to the father of our Lord Jesus Christ, that he would grant you according to the riches of his glory, to be strengthened with might by his spirit in the inner man, that Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, & length, & depth, & height: & to know the love of Christ which passeth knowledge, that ye might be filled with all the fullness of God. The Pythagorians, who delighted to represent moral truths by mathematical figures, described a good man by a cube; whence grew the proverb, Homo undique quadratus, A perfect square man every way. The reason of this emblem is taken from the uniformity & stability of this figure, which consisteth of six sides exactly equal, & on which soever it falleth it lies steadfast. As the needle in the mariners compass, while it waggleth to & fro till it be settled & fixed to the North-point, giveth no direction: no more doth our faith till it be settled unmovably, & pointeth directly to the true religion, which is the only Cynosure to guide our brittle barks to the fair havens where we would be. Between two opinions. It is bad to halt, but worse (as I shown before) to halt between two opinions: which may be done two manner of ways. 1. Either by leaving both, & keeping a kind of middle way betwixt them. 2. Or by often crossing from one to the other, and sometimes going or rather limping in the one and sometimes in the other. The former is their heinous sin who in diversity of religions are of none, the latter of them who are of all. The former S. m Confess. l. 6. c. 1. Cum ma●● indicassem non me quidem j●● esse Mani●●ae●m, sed nec Catholicum Christianum. Austin confesseth with tears to have been his piteous case, when being reclaimed from the heresy of the Manichees, and yet not fully persuaded of the truth of the Catholic cause, he was for the time neither Catholic nor Manichee. Which estate of his soul he fitly compareth to their bodily malady, who after a long and grievous disease, at the critical hours, as they call them, feel suddenly a release of pain, yet no increase of strength or amendment: at which time they are in greater danger than when they had their extreme fits on them, because if they mend not speedily they end. For there can be no stay in this middle estate between sickness and health. The wise Lawgiver of Athens, Solon, outlawed and banished all those, who in civil contentions joined not themselves to one part. How just this Law may be in Common wealths on earth, I dispute not: this I am sure of, that our heavenly Lawgiver will banish all such out of his Kingdom, who in the Church civil wars with Heretics, join not themselves to one part, I mean the Catholic and Orthodox. The Praetor of the Samnites spoke to good purpose in their Senate, when the matter was debated whether they should take part with the Romans against other Greeks', or carry themselves as neuters. n Media via neque amicos patit, neque ini●icos tollin. This middle way (saith he) which some would have us take as the safest for us, because thereby we shall provoke neither party, as bolding fair quarter with both, is the unsafest way of all; for it will neither procure us friends, nor take away our enemies. Of the same mind was the great Statesman Aristenus, who after he had weighed reasons on all sides, o Romanos aut socios habere, aut hostes oportere, mediam viam nullam esse. Liv. Dec. 4. l. 1. Macedonum legati Aetolis; s●●ò, ac nequi●qu●m cum Do●inum Romanum habebitis, socium Philippum quaeretis. resolved that the Romans so peremptorily demanding aid of them as they did, they must of necessity either enter into confederacy & strict league with them, or be at deadly feud; that middle way there was none. Apply you this to the Roman faith, and it is a theological verity; upon necessity we must either hold communion with the Roman Church, or professedly impugn her and her errors. God cursed q ●udg. 5.23. Meros' for not taking part with the Israelites against their and God's enemies: and Christ in the Gospel openly professeth, r Matt 12.30. He that is not with me is against me. Media ergo via nulla est. The second kind of halting between two opinions, may be observed in those, who are sometimes of one and sometimes of another. Men of this temper, though they seem to be nearer health than others, yet indeed they are in more danger; as the Angel of s Apoc. 3.16. Laodicea his censure maketh it a clear case. For though they may seem to be more religious than they who profess no religion: yet sith it is impossible that truth & falsehood should stand together, all their religion will be found to be nothing else but dissimulation, and so worse than professed irreligion. Here that speech of Philip concerning his two sons u Plut. Apoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hecaterus and Amphoterus, may have place: Hecaterus is Amphoterus, and Amphoterus is Udeterus, that is, he whose name is Either of the two, is worth Both, but he whose name is Both is neither. The Nazarean Heretics (saith S. Austin) while they will be both z Aug. de haer. Ad quod vult Deum. 2 Kings 17. 29, 30, 33. Jews and Christians, prove neither one nor the other. Doth zealous Austin say so only? doth not the holy Spirit confirm it, that they who embrace or maintain more religions are indeed of none? How read we? The people of diverse nations (saith the text) whom the King of Assur planted in Samaria feared the Lord, but served other gods. Now let us hear the censure of the holy Ghost, which follows, To this day they do after the old manner: they neither fear God, nor do after their ordinances, nor after the Law, nor after the commandment which the Lord commanded the children of Jacob; Fear no other gods, nor bow to them, nor sacrifice to them. Hence we may strongly infer, that Ambodexters' as they are called, are Ambosinisters, & Omnifidians are Nullifidians: and that there is no greater enemy to true religion than worldly policy, which under pretence of deliberation hindereth sound resolution, under pretence of discretion extinguisheth true zeal, under colour of moderation slackeneth or stoppeth all earnest contention for our most holy faith; yet without contention no victory, without victory no crown. How should they ever hope to be incorporated into Christ, whom he threateneth to spew out of his mouth? But I hope better things of all here present, though I thus speak, and things that accompany salvation, through the sincere and powerful preaching of the Gospel of Jesus Christ among you. Cui, etc. OLD AND NEW IDOLATRY PARALLELED. THE LVIII. SERMON. 1 KINGS 18.21. If the Lord be God, follow him; but if Baal, then follow him. Right Honourable, etc. THe sum and substance of the speech made by the Prophet Elijah before King Ahab, the Nobles and Commons of Israel assembled on Mount Carmel, is a quick and sprightly reproof of wavering unsettledness, fearful lukewarmness, and temporising hypocrisy in matter of Religion, which we are steadfastly to resolve upon, openly to profess, and zealously to maintain even with striving unto blood, which is gloriously died by death for the truth with the tincture of Martyrdom. How long halt ye between two opinions? etc. This reprehensory exhortation, or exhortatory reprehension was occasioned by the mammering in which the people were at this time: the causes whereof I lately enquired into, to the end that as the fall of the Jews became the rise of the Gentiles; so the halting of the Israelites between the right way and the wrong, might prove our speedy running in the race of godliness to the goal of perfection, for the price of the high calling of God in Christ Jesus. The cause which I then declared unto you of their halting between two opinions was this: Ahab (instigated especially by his wife Jezebel, partly by his example, but much more by furiously brandishing before them the sword reeking with the hot blood of the slaughtered Prophets and servants of the true God) drove them to Baal's groves, where they prostrated themselves before that abominable Idol, and offered the flames of their Holocausts to the bright beams of the Sun. This their bowing to Baal, and burning incense to the host of Heaven, so incensed the God of Heaven, that he barred up the windows of Heaven, and punished their not thirsting after the water of life, with such a drought, that not men only and beasts, but the earth also every where chopped & gasped for some moisture to refresh her dried bowels, which for the space of well-nigh three years had no other irrigation than the effusion of Saints blood. The people thus miserably perplexed, as being persecuted on the one side by the Prince, and plagued on the other side by God himself, in the end faint, and yield to the worship both of God & Baal. The crafty Serpent of Paradise resembleth the Serpent called Amphisbaena, which hath two heads, & moveth contrary ways at the same time. For when he could not make them hot in Idolatry by fear, he cooleth them in the service of God, and bringeth them to a lukewarm temper in the true Religion. At this the Prophet Elijah is exceedingly moved, and put out of all patience: his fiery spirit carrieth him first to Ahab, whom he thus charmeth; It is not I, but thou and thy father's house that have troubled Israel, because ye have followed Baalim: after up to Mount Carmel, where meeting with a Parliament of all Israel, he thus abruptly and boldly setteth upon them: How long halt ye between two opinions? Every word hath his spirit and accent: How long? and halt ye? and between two opinions? It is a foul imperfection to halt, and yet more shameful long to halt, most of all between two ways, and miss them both. To be inconstant in civil affairs, which are in their own nature inconstant, is weakness: but in Religion, which is always constant and one and the self same, to be unsettled, is (as I proved to you heretofore) the greatest folly in the world. For he who is not assured of one Religion, is sure to be saved by none. Yet as massy bodies have some quavering and trepidations before they fix and settle themselves, so the most resolved and established Christian hath a time before he rest unmoveable in the foundations of the true Religion; but he is not long in this motion of trepidation, he is not altogether liable to this reproof of Elijah, How long halt ye between two opinions? Halting between two opinions may be (as I then exemplified unto you) two manner of ways, either by limping in a middle way betwixt both, or by often crossing ways, and going sometimes in one way, sometimes in another. Against these two strong holds of Satan the Prophet Elijah setteth a dilemma, as it were an iron ram with two horns; with the one he battereth down the one, and with the other the other. If the Lord be God, then are ye not to stay or halt as ye do between two religions, but speedily and resolutely to follow him, and embrace his true worship; but if ye can harbour such a thought, as that Baal should be God, then go after him. Either Jehovah is God, or Baal is he, as ye all agree; whether of the two be, it is certain neither of them liketh of halting followers. If God be the Sovereign of the whole world, why bow ye the knee to Baal? if Baal be he, why make ye supplications to God? why inquire ye of his Prophets? What Lord soever be God, he is to be followed: if the Lord be he, follow him; but if Baal, then follow him. I hold it needless to make any curious enquiry into the names or rites of this Idol; that which way suffice for the understanding of this and other Texts of Scripture, I find that Baal was the abomination of the Sidonians, a people of Phoenicia, who (as a Ex Rainold. de Rom. Eccles. Idolatr. l. 2. Sanchoniacho an ancient writer of that country, and Herodian a later Roman Historian affirm) worshipped the Sun, invocating him Beel, or Baal-Samen, that is in their language, Lord of Heaven. Though this Idol were but one, yet in regard of the diverse Images set up to it in diverse places, we read of Baalim, & Baal-Peor, and Baal-Zebub; just (saith Ribera the Jesuit) as the Blessed Virgin, though she be but one, yet she is called by diverse names, taken from the places where her Images are erected, as namely, she is called sometimes Lady of Loretto, sometimes of Monte serato, sometimes of Hails. But before I come to parallel the Papists and the Baalites, give us leave, right b The Lord Wotton extraordinary Ambassador, and the Lieger Sir Thomas edmond's. Honourable, who are Ambassadors for Christ, to endeavour to imitate that virtue which is most eminent in men of your place, I mean courage and liberty, to deliver what we have in commission from our Lord and Master. Ye will say, what need this preface? what doth this Text concern any here? though it be set upon the tenter hooks never so long, it cannot reach to any Christian congregation. It were ignorance and impudence to affirm, that any who have given their names to Christ halt between God and Baal, or offer incense to the Sun. I hope I may excuse all here present from the sin of the Baalites, & I would I could also all others, who profess themselves Christians; but that I cannot do, so long as the whoredoms of the Romish Jezebel are as evident as the Sunbeams, which the Baalites worshipped. I find not in Scripture Idolaters branded chief because they were Baalites, but Baalites because they were Idolaters. If then any who bear the name of Christians may be justly charged with idolatry, they fall under the sharp edge of this reproof in my Text, as also do all those who are not yet resolved which Religion to stick unto, the Romish or the Reformed. Now before we lay Idolatry to the charge of the Romish Church, it will be requisite to distinguish of a double kind of Idolatry or Superstition. 1. When religious worship is given to a false god, which is forbidden in the first precept of the Decalogue. 2. When a false or irreligious worship is given to the true God, which is forbidden in the second Commandment. With Idolatry in the first sense we charge them not; for they receiving with us the Apostles Creed, worship one God in Trinity with us: but from Idolatry in the second acception they can never clear themselves, but by changing their tenets, and reforming their practice. For every will-worship, or worship devised by man against or besides God's commandment, is a false worship: and what is Popery almost else but an addition of humane traditions to God's commandments & his pure worship? What is their offering of Christ in the Mass for a propitiatory sacrifice for the living and the dead? their elevation of the host? their carrying it in solemn Procession? their dedicating a feast to it, called Corpus Christi day? What are their benedictions of oil, salt, and spittle, christening of Bells and Galleys? What are their invocation of Saints, Dirges, and Requiems for the dead? going in pilgrimages to the Images and Relics of Saints and Martyrs, but religious, or rather irreligious rites brought in by the Church without any command or warrant from God's Word? Secondly, other learned Divines distinguish Idolatry into 1. Crassam, a gross or palpable kind of Idolatry, when the creature itself is worshipped in or for itself. 2. Subtilem, a subtle and more cunning kind of Idolatry, when the creature is denied to be worshipped, but God in, by, and through it. For as the same wool may be spun with a courser or with a finer thread, so the same sin specie may be committed after a grosser or more subtle manner. As for example: he may be said to commit gross murder, who cuts a man's throat, or chaps off his head, or runneth him through the heart, and not he who poisoneth his broth, or his gloves, or his spurs, or his saddle; and yet the latter is as guilty of murder before God as the former. In like manner, he who defileth corporally the body of his neighbour's wife, may be said to commit gross adultery, yet he is not free from that foul crime, who lusteth after a woman in his heart, though he commit not the foul act; so we may say, that he who robbeth a man upon the highway, or cutteth his purse in a throng, committeth gross theft; yet certainly he that cheateth or couzeneth a man of his money, is as well a breaker of the eighth commandment as the former: The same we are to conceive concerning Idolatry forbidden in the second commandment. For whether it be crassa or subtilis, a worship of the creature itself, or a pretended worship of God in or by the creature, it is odious and abominable in the sight of God. For the people that worshipped the golden Calf made by Aaron, and the ten Tribes which worshipped the Calves set up by Jeroboam, worshipped the true God in and by those Images. For Aaron, when he saw the golden Calf, built an Altar before it, & made a Proclamation, To morrow is a feast Jehovae, to the Lord. And Jeroboam (as Josephus testifieth) appointed not that the Calves that he set up in Dan and Bethel should be adored as gods, sed ut in Vitulis Deus coleretur; but that God should be worshipped in and by those Calves. Nay the Baalites, who were esteemed grosser Idolaters than the other, had this plea for themselves, that under the name of Baal-Samen, the Lord of Heaven, they worshipped the true God, as may be more than probably gathered out of the words of God by the Prophet c Hos. 2.16. Hosea, And it shall be in that day (saith the Lord) that thou shalt call me Ishi, my husband, and shalt call me no more Baal: for I will take away the names of Baalim out of her mouth, and they shall be no more remembered by their name. Yet the Scripture styleth these Idolaters: d 1. Cor. 10.7. Neither be ye idolaters, as were some of them, as it is written, The people sat down to eat and drink, and rose up to play. And God proceedeth against them, as if they were gross Idolaters: for Moses took the e Exod. 32.20.27. Calf which they had made, and burned it in the fire, and ground it to powder, and strawed i● upon the water, and made the children of Israel drink of it. And he said to the sons of Levi, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. Neither did the ten Tribes after, or the Baalites escape better: for the Kings of Israel were plagued for their Idolatry, and all the people led into captivity. And for the Baalites, they were slain with a sword, and the Temple of Baal made a Jakes. Here I would not be mistaken, as if I put no difference between an Heathen and a Papist, an Heretic and an Infidel. For although the Papists in their transcendent charity exclude Protestant's out of all possibility of salvation, See Wright his motives, That Protestants have no faith, no God, no religion. Fisher his Treat. Out of the Romish Church no salvation. Bellar. apol.. 8. Jacobus quia Catholicus non est, Christianus non est. W.B. his discourse entitled the Non entity of Protestants religion. deny them to have any Church, any faith, any hope of salvation, any interest in Christ, any part in God; yet we have learned from the Apostle to render to no man evil for evil, nor rebuke for rebuke, nor slander for slander: we deny them not to have a Church, though very corrupt and unsound; we doubt not but through God's mercy many thousands of our forefathers, who lived and died in the communion of their Church, and according to that measure of knowledge which was revealed unto them out of holy Scripture in the mysteries of salvation, led a godly and innocent life, not holding any error against their conscience, nor allowing themselves in any known sin, continually ask pardon for their negligences and ignorances of God, through Christ's merits, might be saved, though not as Papists, that is, not by their Popish additions and superstitions, but as Protestants, that is, by those common grounds of Christianity which they hold with us. All that I intent to show herein is, that in some practices of theirs, they may be rightly compared to the Heathen: as when the Apostle saith, that he that provideth not for his own family is worse than an Infidel, his meaning is not, that every Christian that is a careless householder, is simply in worse state than a Heathen; but only by way of aggravation of that sin, he teacheth all unthrifts that in that particular they are more culpable than Heathen: In like manner my meaning is not to put Papists and Heathen in the same state and rank, as if there were not more hope of a Papist than a Painims salvation; but to breed a greater loathing and detestation of Popish idolatry and superstition, by paralleling Baalites and other Heathens together, I will make it evidently appear, that some particular practices of the Roman Church are no better than Heathenish. See Hom. against the peril of Idolatry, p. 3. Of this mind were they who laid the first stones of the happy reformation in England. Our Image maintainers and worshippers have used and use the same outward rites and manner of honouring and worshipping their Images, as the Gentiles did use before their Idols: and that therefore they commit idolatry as well inwardly as outwardly, as did the wicked Gentile Idolaters. If any reply, that these Homilies were but Sermons of private men transported with zeal, and carry not with them the authority of the whole Church of England: I answer, that as those Verses of Poets alleged by the Apostle were made part of the Canonical Scripture by being inserted into his inspired Epistles; so the Homilies, which are mentioned by name in the 35. Article, and commended as containing godly and g His Majesty's declaration: We do therefore ratify and confrme the said Articles, which do contain the doctrine of the Church of E●gland, requiring all our loving subjects to continue in the uniform profession thereof, and prohibiting the least difference from the said Articles. wholesome doctrine, and necessary for the times, are made part of the Articles of Religion which are established by authority of the whole Convocation, and ratified and confirmed by the royal assent. Were not this the express judgement of the Church of England, (whose authority ought to stop the mouth of all that profess themselves to be her children, from any way blaunching the idolatrous practices of the Roman Church) yet were not the foreheads of our Image-worshippers made of as hard metal as their Images, they would blush to say as they do, that the testimonies which we allege out of Scriptures and Fathers make against Idols, and not against Image-worship. For the words are, h Levit. 26.1. Ye shall make no Idol or graven Images, nor rear up any standing Image, nor set up any Image of stone, to bow down to it. The words are, i Exod. 20 4. Thou shalt not make to thyself any Pesel, that is, any thing carved or graven: And if there may seem any mist in this general word to any, the words following clearly dispel it, Nor the likeness of any thing that is in heaven above, nor in the earth beneath, nor in the waters under the earth. The third Text is thus rendered in their own vulgar Latin: k Deut. 4.15, 16, 17. Take therefore good heed to your souls; for ye saw no manner of similitude in the day which the Lord spoke unto you in Horeb out of the midst of the fire, lest peradventure being deceived, Custodite sollicit● animas vestras, non vidistis aliquam similitudinem in die quâ Dominus vobis locutus est in Horeb in medio igne, ne fortè faciatis vobis sculptam imaginem, vel similitudinem masculi vel foeminae. ye make you a graven Image, the similitude of any figure, the likeness of male or female, the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air, the likeness of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth. Neither is our allegation out of the Prophet Esay less poignant than the former: To whom will m Esay 40.18, 19, 20. ye liken God? or what likeness will ye compare unto him? The workman melteth a graven Image, and the goldsmith spreadeth it over with gold, and casteth silver chains. He that is so impoverished that he hath no oblation, chooseth a tree that will not rot; he seeketh unto him a cunning workman, to prepare a graven Image, etc. As tor the words Imago and Idolum, if we respect the original, they are all one: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying the shape or species of any thing: and therefore not only Aristotle calleth the shapes of things, which are received into our senses, the idols of the senses, but Cardinal n Com. in c. 20. Exod. Cajetan also the images of the Angels in the Ark, Idola Cherubinorum. If we regard the most common use of the words, they differ as mulier and scortum, that is, a woman and a strumpet. For as a woman abused or defiled by corporal fornication, is called a strumpet; so all such Images as are abused to spiritual fornication are called Idols. Thus Saint o Lib. 8. the orig. c. 11. Idolum est simulachrum, quod humanâ effigie est consecra●um. Isidore defineth an Idol: An Idol is an Image consecrated in an humane shape. And at the first all Idols were such, but after men fell into grosser idolatry, and turned the glory of God not only into the similitude of a p Rom. 1.23, 24. corruptible man, but also of beasts, and fowls, and creeping things. The difference which Cardinal Bellarmine maketh between an Image and an Idol (viz.) that an Idol is the representation of that which hath no existence in nature; but an Image the likeness of something really existent, is false, and repugnant to Scripture. For the Cherubims in the A●ke were Images, yet never was there any thing in nature existent in such a form as they were expressed, viz. in the face of a child with six wings. And no man doubteth, but that the Image which Aaron made, the Nehustan which Hezekiah broke down, Bell and the Dragon, Rempham, Baal, and Dagon were Idols, and the worshippers of them Idolaters: yet were these figures the representations of things existent in nature, viz. of a King, a Beast, a Serpent, a Star, the Sun, and a Fish: and therefore what arguments the ancient Fathers, Origen, Arnobius, Lactantius, and Minutius Felix use against the Heathenish Idols, will serve as strong weapons to knock down and batter in pieces all Popish Images. What a q Divin instit. l. 2. c. 2. Quae igitur amentia est aut ea fingere quae ipsi postmodum timeant, aut timere quae finxerint? Non ipsos inquiunt timemus, sed cos ad quorum imaginem sunt facta, & quorum nominibus consecrata sunt: nempè, ideò timetis quod eos esse in coelo arbitramini. Neque enim si dii sunt, aliter fieri potest: cur igitur oculos in coelum non tollitis? cur ad parietes, & ligna, & lapides potiùs quàm illò spectatis ubi eos esse creditis? Hominis imago tum necessaria videtur cùm procul abest, superva●u● futura cùm praes●o adest: Dei autem cujus spiritus ac numen ubique d●●●●sum a●esse nunquam po●●st, semper ●●qu●mago supervacan●a est. madness is it (saith Lactantius) either to make that which they ought to fear, or to fear that which themselves have made? If ye worship the Images for themselves, ye are more senseless and blockish than they: for they if they had life and sense as ye have, would not suffer you to worship them, but themselves would fall down and worship you their makers. But if, as some will colour the matter, ye worship not the Image but God by the Image, why then lift ye not up your eyes to heaven, where ye know God sitteth in his majesty? why cast ye them down? why in offering up your prayers to him turn ye to a carved stone or painted post? The use of an Image is, to preserve the memory of those that are dead or absent: therefore sith God is always alive and present with us, his image is always superfluous. And in our devotion to turn to it is all one, as if a man in the presence of his friend, or a servant in the presence of his master, having a message to deliver to him-should turn from him and tell a tale to his picture. And is it not a strange thing that sottish men should perform such a deal of respect and ceremony to the image? bow down before it, bring presents, and burn incense to it, and yet all this while make no reckoning at all of the goldsmith, whose creature it is? Questionless there can be no r Orig lil 8 cont. Celsum. Simulachra Deo dicanda non sunt fabrorum opera, etc. visible or bodily image made to resemble the nature of the invisible God: but if we will draw a picture of him, it must be in the s Minutius Felix in dial. Deus in nostro dedicandus est pectore, quod simulachrum Deo fingam, cùm fi recté existimes, sit Dei homo ipse simulachrum? table of our hearts, by expressing his divine virtues and attributes. t Lactant. loc. supr. cit. Simulachrum Dei non est illud quod digitis hominis é lapide aut aer●●l●●●e materiâ fabricatur, sed ipse homo, quoniam & sentit, & movetur, & multas magnasque actione● habet. Recté Seneca in moral. Simulachra deorum venerantur, illis supplicant, illis per totum assident di●m, 〈◊〉 ●stant, illis stipem jaciunt, victimas cedunt, & cùm haec tantoperé suspiciunt, fabros qui illa fece●● contemnunt. Is not man himself made after God's image? what an incongruity than were it for man to think of making or dedicating any other image to God, who is it himself? What abjectness and baseness is it for him who beareth the image of the living God, to cast himself down before, and adore the images of dead men and women? We read of a barbarous and savage act of a cruel tyrant, who bond living men to dead carcases, till the one corrupted the other, and both rotten together. Is not the cruelty of those Heathen Emperors as barbarous, who perforce couple the living images of God, the souls of men to dead images, to corrupt them thereby? Which of these battell-axes is not as serviceable altogether to knock down Popish Images, as to maul and deface Heathenish Idols? And this may suffice for the paralleling of Baalites and Papists in general, as they are Idolaters: let us now compare them in special. 1. As the Papists plead for themselves, that they worship not Idols, that is, the representation of things feigned, and devised by man, but images of things truly existent; so the Baalites might varnish over their idolatry, saying, that the image they worshipped was not of any feigned deity, but of that which all men and women saw, which was not only visible, but also most glorious, to wit, the Sun. 2. As the Baalites stood upon the multitude of Baal's worshippers and ministers: For to one Priest or Prophet of God that durst show his head, they had above four hundred that followed the Court, and had their table there, (& albeit indeed there were more than seven thousand in Israel that never bowed the knee to Baal: yet these played least in sight, and there were more than seventy times seven thousand in all Israel, that for aught appears, either willingly or by constraint bowed to him) in like manner the Papists at this day brag of nothing so much, as of the multitude of their professors, and paucity or latency of those, especially in former ages, that professed the reformed religion, or impugned the Roman faith. 3. As the priests of Baal called him Baal Samen, King or Lord of heaven, so do the superstitious Papists call the blessed Virgin the Queen of heaven. 4. As the Baalites erected diverse images to Baal, which received names from the places where they stood, as Bal Peor, Baal Zephon, Baal Tamar; so have the Papists erected diverse images to our Lady, which they in like manner denominate from the cities where they are set up, as the Lady of Loretto, the Lady of Sichem, the Lady of Mount Seratto, the Lady of Hailes, Nostre Dame de Paris, de Roven, etc. 5. As the servitors of Baal were distinguished into ordinary Priests and Chemarims, who were a peculiar order differing from the rest by their black habit: so the Romish Clergy is evidently divided into ordinary Priests, and Monks, and Jesuits, whose coat is of the same colour with Baal's Chemarims. 6. As the Priests of Baal used vain repetitions of the name of their God in their prayers, crying, O Baal hear us, Baal hear us, etc. so do Papists in their Jesus and Ladies Psalters much more often repeat the name of Jesus and our Lady, and, which I never read of the Baalites, they put a kind of religion in the number. For ye shall read in the Churches as ye pass by, many hundred, nay thousand years of pardons liberally offered to all that devoutly say over so many Pater nosters or Ave Maries before such an Altar or Picture. 7. As the Priests of Baal used many strange gestures at their Altars, mentioned ver. 26. so do these at theirs, and some more ridiculous than those of the Baalites. 8. As the Priests of Baal cut themselves with knives and lancers till the blood gushed out in great abundance, so these at their solemn processions whip themselves till they are all bloody. These things being so, is it possible that there should be any that have given their names to Christ, and partake with us in the mysteries of salvation, and seed at our Lord's board, should yet bow the knee to the Romish Baal, and so fall within the stroke of Elijahs reproof, How long halt ye between two opinions? Should we not much wrong our reformed Church, to surmise there should be any of her members subject to the infirmity, or rather deformity of the Israelites here taxed by the Prophet? Had they no means this sixty years to strengthen the sinews of their faith, and cure their halting? Are there any that follow Baalim, or, to speak more properly, insist in the steps of Balaam, and for the wages of unrighteousness will as much as in them lieth curse those whom God hath blessed? Are there any that lisp in the language of Canaan, and speak plain in the language of Ashdod? frame and maintain such opinions and tenets, as like the ancient Tragedian Buskin (which served indifferently for either foot, left as well as right) so these, as passable in Rome as Geneva? If there be any such, I need not apply to them this reprehension of my Prophet, How long halt ye between two opinions? The dumb beast, and used to the yoke, hath long ago reproved the madness of such Prophets. But I would that this alarm of Elijah still rung in the ear of some of our great Statists, About this time Doctor Carier, who came over Chaplain with the Lord Wotton, preached a scandalous Sermon in Paris at Luxenburg house, and not long after reconciled himself to the Romish Church, and miscarrying first in his religion, & after in his hope of great preferments by the Cardinal Perons' means, in great discontent ended his wretched days. who in the height of their policy overreach their Religion, and keep it so in awe, that it shall not quatch against any of their projects for the raising their fortunes, or put them to any trouble, danger, or inconvenience. For as the Heliotropium turneth always to the Sun, so they their opinions and practice in matter of Religion to the prevalent faction in State. As the cunning Artisan in Macrobius, about the time of the civil war between Anthony and Augustus Caesar, had two Crows, and with great labour and industry he taught one of them to say, Salve Antoni Imperator, God save Emperor Anthony: and the other, Salve Auguste Imperator, All hail my Liege Augustus; and thereby howsoever the world went, he had a bird for the Conqueror: so these, if the reformed Religion prevail, their birds note is, Ave Christ, spes unica: but if Popery be like to get the upper hand, they have a bird then that can sing, Ave Maria. Strange it is ●hat in the clear light of the Gospel we should see so many Bats flying, which a man cannot tell what to make of, whether birds or mice. They are Zoophytes, plant-animals, like the wonderful sheep in Muscovie, Epicens', amphibia animalia, creatures that sometimes live in the water, and sometimes on the land, monsters bred of unlawful conjunctions, which should not see light. If the image of this vice be so horrid and odious in nature, what shall we judge of the vice itself in religion? I am sure God can better away with any sort of sinners than these: for these he threatneth to spew out of his mouth. To close up all. My Beloved, as ye tender the salvation of body and soul, take heed of this Laodicean temper in religion; if ye ever look to be saved by your religion, ye must save and preserve it entire and unmixed. Take heed how ye familiarly converse with the Priests and Chemarims of Baal, lest they draw you away from the living God to dumb & dead Idols. By no means be brought to bow the knee to Baal, or give any show or countenance to idolatrous worship: for God is a jealous God, and will not give any part of his glory to graven Images. Now the Lord, who of his infinite mercy hath vouchsafed unto us the liberty of the Gospel, and free preaching of his Word, give a special blessing to that portion which hath been delivered to us at this present; plant he the true Religion in our hearts, and daily water it both by hearing and reading his Word, and meditating thereupon, that it may bring forth plentiful fruit of righteousness in us all; strengthen he the sinews of our faith, that we never halt between two opinions; inflame he our zeal, that we be never cold or lukewarm in the truth: but in our understanding being rightly informed and fully resolved of the orthodox faith, we may in the whole course of our life be conformed to it, reform by it, zealous for it, and constant in it to death, and so receive the crown of life through Jesus Christ. Cui cum Patre, & Spiritu sancto, etc. Amen. Ambodexters' Ambosinisters: Or, One God, one true Religion. THE LIX. SERMON. 1 KIN. 18.21. If the Lord be God, follow him; but if Baal, then follow him. Right Honourable, etc. NOt to suspect your memory, or wrong your patience, by any needless repetition of what hath been formerly observed out of the whole text jointly, or the parts severally considered: the drift of the Prophet Elijah in this sprightly reproof, is to excite the King, Nobles and Commons of Israel to resolution and zeal, in the true and only worship of the true and only God; and agreeably to this his main scope and end, he bendeth all his strength and forces against those vices that bid battle, as it were, to the former virtues. These are two: 1. Wavering unsettledness opposite to resolution. 2. Timorous lukewarmness the sworn enemy to zeal. To displace and utterly overthrow them, and establish the contrary virtues in the soul of every faithful Israelite, is the direct intent of the Prophet: yet if we consider the assembly before whom he spoke, and the fact ensuing upon it, viz. the putting Baal's priests to the sword, we shall clearly perceive by the analogy, which is between the state of the whole body politic and the members thereof, that this text may be applied to the decision of that great question now in agitation, in this and other Kingdoms, concerning the toleration of diverse religions in the same State. For as a private Christian then halteth in judgement, when he wavereth between two religions, uncertain which to adhere unto: so the whole body of the Commonwealth than seemeth to halt between two opinions, when either no religion is by authority established, or diverse publicly allowed. Besides ye have here in the event ensuing, upon a motion made by the Prophet Elijah, a notable example to encourage all zealous Magistrates and Ministers in a good cause, how potent soever the opposition be. The state of true religion was at this time most deplorate, and almost desperate in Israel; the Prophets and men of God were slain, and their ensigns and streamers coloured with their blood, the greatest part of the common soldiers fled treacherously to the enemy: yet when Religion was even now driven out of the field, God taketh part with her, and miraculously giveth her the victory over four hundred and fifty Priests of Baal, all slain by the people at the command of Elijah. Toleration of diverse religions falleth within the compass of the mysteries of State, which are fit to be debated at the Council Table, than determined in the Schools or Pulpit. I therefore leave it, giving only this premonition, that in a deliberation of this nature, the reverend Prelates of the Church are to be of the Quorum. For first it is to be enquired, whether bearing with a false religion be a thing justifiable by the rules of true religion, and whether in any case God dispense with tolerating those that worship him otherwise than he hath appointed in his Word; and it being resolved in case of conscience that some kind of toleration is lawful for some time to prevent a greater mischief, the Council of State may then securely inquire, whether the condition of the present state be such, that the only means to suppress errors and idolatry, is for a while to connive at them. They are also seriously to consider whether the cockle and darnel be sown so thick and spread so fare, that it cannot be weeded out without the spoil of much good corn. If the Grecians never undertook any matter of great consequence, before they received answers from their Oracles: neither the Jews, before they consulted with God by the Ephod: nor the Romans, before they had the approbation of their Soothsayers; doubtless all Christian estates are to expect either a command, or at least a warrant from Scripture, before they proceed in matters so nearly concerning God and his service: otherwise they go about to set the Sundial by their watch, not their watch by their Sundial; to alter the house to the hangings, not the hangings to the house: whereas all wise Governors, like good Pilots, have manum ad clavum, & oculos ad astra, their eye upon the stars, and their hand upon the helm, steering their course below, by direction from above. But because it better sorteth with my profession to handle states of controversies, than controversy of State, I will rather apply this reproof of Elijah, to deter all that travel in these parts from that dangerous evil and mischief, into which many fall, by seeing the free exercise of two contrary religions, to wit, either indifferency, or flat Atheism. For thus the Devil worketh upon advantage: The Popish religion is idolatry, as the Protestants demonstrate; The Protestants religion is schism and heresy, as the Papists teach: therefore you may choose either, or neither. The Papists refute the Protestants arguments, and the Protestants the Papists: therefore there is but probality, no certainty either way. This Text may serve for an antidote against this Laodicean temper. As there is but one God, so there can be but one true religion: either the Reformed Church must be in the right, or the Roman; therefore no halting between both. Beware therefore, dear brethren, of the agents of Rome, who go about to withdraw you from the love of your Country, your allegiance to your Prince, and which is worst of all, from the true and pure worship of God. If stealing away the bodies of your sons and daughters be so heinous a crime, that many conceive it better to deserve the gallows, than stealing of a horse or sheep, what punishment do you suppose do they deserve, who steal away their souls from God, and their hearts from you? If you account them as capital enemies who seek the ruin of your estate, can you esteem otherwise of them, who seek the utter ruin and overthrow of your souls? b Nat. hist. l. 8. c. 59 Quaedam animalia indigenis innoxia, advenas interimunt; ficut serpentes parvi in Tyrinthe, item in Syria angues, circa Euphratis ripas, Syros non attingunt, aut si momorderint, non sentiuntur maleficia, aliis cujusque gentis infesti avidè & cum cruciatu exammantes. Pliny writeth of certain Serpents in Tyrinth, and Snakes in Syria, which never touch the inhabitants, or if they bite them, never hurt them, but sting foreiners in such sort, that they put them to insufferable pain, and greatly endanger their life. It may be some may have such an opinion, that the Priests and Jesuits, and other Papists of their own country, which they meet withal in these parts, have no will or power to hurt them; and therefore I see many boldly converse with them, because their outward behaviour is fair, and company delightful: but I beseech them to consider that the Panther hideth her ugly visage, which would terrify any other beast to come near her, that she may the better allure them by the sweet smell of her body; but as soon as they come within her clutches, she maketh a prey of them. Take heed how ye enter into the house of Rimmon; ye cannot be present there, but either you must give great offence, or commit a greater: give great offence if ye do not as they do, or commit a greater if ye join with them in their superstitious rites. The Corinthians might not be partakers of such meats as were offered to idols: may we be partakers of such prayers as are offered to them? It was unlawful for them to sit at the same table with idolaters when they kept their solemn feast: can it be lawful for us to stand at the same Altar with them? Beloved, think again and again upon those fearful menaces, c Apoc. 14.9. If any man worship the beast and his image, and receive the mark in his forehead or in his hand, the same shall drink of the wine of the wrath of God, and he shall be tormented in fire and brimstone before the holy Angels, and before the Lamb: and the smoke of their torments shall ascend for ever. And they shall have no rest day nor night, which worship the beast and his image, and whosoever receiveth the print of his name. I dare boldly say that none of you, my Beloved, have received any print of the beast; ye are yet free from the least suspicion of familiarity with the Whore of Babylon, ye have kept yourselves unspotted of Popery: wherefore as ye tender your honour and reputation, nay the salvation of your bodies and souls, keep yourselves still from Idols: be zealous for God's honour, and he will be zealous for your safety: abstain from all appearance of that evil, which the spirit of God ranketh with sorcery and witchcraft. If in your travels you chance to see the heathenish superstitions, and abominable idolatries of the Roman Church, make this profitable use thereof; let it incite you to compassionate the blindness and ignorance of so many silly souls nuzzled in superstition, who verify the speech of the Psalmist, d Psal. 115.8. They that worship idols are like unto them, they have eyes and see not the wonderful things of God's Law, they have ears and hear not the word of life, they have hands and handle not the seals of grace, they have feet and walk not in the ways of God's commandments. What a lamentable thing is it, to see the living image of God to fall down before a dead and dumb picture? for men endued with sense and reason, to worship unreasonable and senseless metal? wise men to ask e Hosea 4.12. My people ask counsel at their stocks, & their staff teacheth them: for the spirit of whoredom hath caused them to err, and they have gone a whoring from under their God. counsel of stocks and stones? for them who in regard of their souls are nobly descended from Heaven, to do homage and perform religious services and devotions to the vilest and basest creatures upon the earth, yea to dust and rottenness? How much are we bound to render perpetual thanks to God, who hath opened our eyes that we see the grossness of their superstition, and hath presented unto us a lively image of himself, drawn to the life in holy Scripture, an image which to look upon is not curiosity, but duty: to embrace not spiritual uncleanness, but holy love: to adore not idolatry, but religion: to invocate not superstition, but piety! If the Lord be God, follow him. Turn we the Rhetoric of this text into Logic, and the Dilemma consisting of two suppositions into two doctrinal positions, the points which I am to clear to your understanding, and press upon your religious affections, will be these: 1. That there is but one true God: either the Lord or Baal, not both. 2. That this one true God is alone to be worshipped: either Baal must be followed or Jehovah, not both. But the Prophet will prove by miracle and the evidence of fire, that Baal is not God, nor to be worshipped; the conclusion is therefore, that Jehovah the God of Israel is the only true God, and he alone to be worshipped. That there is but one true God, is one of the first principles which all Christians are catechised in: the Decalogue, Lord's prayer, and Creed, all three begin with one God, to teach us, 1. Religious worship of one God. 2. Zealous devotion to one God. 3. Assured confidence in one God. At our first Metriculation (if I may so speak) into the University of Christ's Catholic Church, we are required to subscribe to these three prime verities, 1. That there is a Deity 1. Above all. 2. Over all. 3. In all. 2. That this Deity is one. 3. That in this Unity there is a Trinity of persons. We acknowledge 1. A Deity against all Atheists. 2. The Unity of this Deity against all Paynims. 3. A Trinity in this Unity against all Jews, Mahometans, and Heretics. Through the whole old Testament this one note is sounded by every voice in the Quire. We hear it in the Law: Hear O Israel, the Lord our God is f Deut. 6.4. one Lord. We hear it in the Psalms: g Psal. 18.31. Who is God but the Lord? We hear it in the Prophets: h Hosea 13.4. Thou shalt know no God but me; for there is no Saviour besides me: and, i Mal. 2.10. Have we not all one father? hath one not God created us? The new Testament is as an echo resounding the same note; k Ephes. 4.5, 6. 1 Tim. 2.5. One Lord, one faith, one baptism. One God and father of all, who is above all, and through you all, and in you all. For there is one God, and one Mediator between God and men, the man Christ Jesus. And, This is l John 17.3. life eternal to know thee the only true God, and whom thou hast sent Jesus Christ. For although we read m Gen. 1.1. Elohim, as if ye would say Gods in the plural number, yet the verb Bara is in the singular number, to signify the Trinity in the Unity: & howsoever we find the Lord n Gen. 19.24. reigned upon Sodom & Gomorrah brimstone & fire from the Lord out of heaven: and likewise in the Psalms, o Psal. 110.1. The Lord said to my Lord: yet S. Athanasius in his Creed resolveth us, there are not more Gods, or more Lords, nor more eternals, nor more incomprehensibles, but one eternal and one in comprehensible. In the mystery of the Trinity there is alius and alius, not aliud and aliud: on the contrary, in the mystery of the incarnation of our Lord and Saviour, there is not alius and alius, but aliud and aliud; in the one diversity of persons in one nature, in the other diversity of natures in one person. Sol quasi solus. God is, as Plato styleth him, the Sun of the invisible world: and it is as clear to the eye of reason that there is one God, as to the eye of sense that there is one Sun: for God must be sovereign, and there cannot be more sovereigns. The principles of Metaphysic laid together demonstrate this truth after this manner; There is an infinite distance between something and nothing: therefore the power which bringeth them together, and maketh something, nay all things of nothing, must needs be infinite: but there cannot be more infinite powers, because either one of them should include the other, and so the included must needs be finite; or not extend to the other, and so itself not be infinite. Out of natural Philosophy such an argument is framed; Whatsoever is either hath a cause of its being, or not: if it hath a cause of its being, it cannot be the first cause; if it have no cause of its being, it must needs be the cause of all causes. For there cannot be an infinite process from causes to causes, which nature abhors; therefore we must needs come to one first cause that setteth all on working, and itself dependeth upon no other former cause. This truth the Poets fitly resembled by a golden chain upon which heaven and earth hang, whose uppermost link was fastened to Jupiter's chair. The moral Philosophers also yield a supply of their forces to aid this truth. There can be but one chief good (say they) which we desire for itself, and all other things for it; but this must needs be God: because nothing but the Deity can satisfy the desire of the reasonable soul, and because in the highest and chiefest of all good, there must needs be an infinity of good, otherwise we might conceive a better and more desirable good; now no infinite good can be conceived but God. Neither is it a weak pillar wherewith the Statesman supporteth this truth, Nulla fides regni sociis, omnisque potestas Impatiens consortis erit. No one Kingdom can stand, where there are two p Bod. de rep. l. 2. c. 20. De unius dominatu. supreme and uncontrollable commanders: therefore neither can the whole world, which is a great Empire or Kingdom, be governed by two or more supreme Monarches. This argument may be illustrated by the fact and apophthegm of the Grand Signior, who when his son Mustapha's returning from Persia was received and entertained with great shouts and acclamations of all the people, he commanded him presently to be slain before him, & this oracle to be pronounced by the Priest; Unus in coelo Deus, unus in terris Sultanus: One God in heaven, one Sultan on the earth. q Lact. divin. institut. l. 1. c. 5 Adeo in unitatem universa natura consentit. Lactantius also harpeth upon this string, There cannot be many masters in one family, many Pilots in one ship, many Generals in one army, many Kings in one Realm, r De Ira Dei, cap. 11. Non possunt in hoc mundo multi esse rectores, nec in una domo multi Domini, nec in una nave multi gubernatores, nec in uno regno multi reges, nec in uno mundo multi soles. many suns in one firmament, many souls in one body; so the universality of things runs upon an unity. These and the like congruities induced the greater part of the heathen Sages to assent to this truth. Mercurius Trismgeistus giveth this reason why God hath no proper name, because he is but one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orpheus calleth God the one true and first great begotten, because before him nothing was begotten, whose nature because he could not conceive, he saith he was borne of immense air. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythagoras termeth him Animam mundi; and Anaxagoras, Mentem infinitam; Seneca, Rector of the whole world, and God of heaven and all gods. Tully and Plato were confessors of this truth, and Socrates a Martyr of it: but, Beloved, we need not such witnesses: for we have the testimony of those three that bear record in heaven; of God the father, I am God, and there is s Esay 46.9. none other; of God the son, this is t John 17.3. life eternal to know thee to be the only true God, & whom thou hast sent Jesus Christ; of God the holy Ghost, O Lord there is u 1 Chron. 17.20. none like thee, neither is there any God but thee: there * 1 Cor. 8.6. is but one God the father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him. This point is not more clear in the proof, than profitable in the use: which, 1. Convinceth the error of the Manichees, who taught there were two Gods: and of the Tritheites, who worshipped three: and of the Greeks', who multiply their Gods according to the number of their cities: and of the Romans, Qui cum omnibus gentibus dominarentur omnium gentium servierunt erroribus: who when they had subdued all nations, made themselves slaves to the errors of all. There was no star almost in the sky, no affection in the mind, no flower in the garden, no beast in the field, no thing almost so vile and abject in the world, which some of the Heathen deified not; Omnia colit error humanus praeter eum qui omnia condidit. This Unity of the Trinity inferreth a Trinity of Unity, Viz. 1. Of faith. 2. Baptism. 3. Charity. The two former the x Ephes. 4.5. Apostle inferreth in that verse, wherein he declineth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: surely there can be no verity of unity, where there is no unity of verity. If there be but one God, than the worship of him must needs be the only true religion; if there be no name under heaven by which we may be saved, but the name of Jesus Christ, y Acts 4.12. it ensueth hereupon, which serveth wonderfully for our everlasting comfort, and the terror and confusion of all Infidels, that only the Christian can be saved. The Poets feigned that the way to heaven was via lactea, a milky way: but the Scripture teacheth that the only way thither is via sanguinea, not a milky, but a bloody way, by the cross of Christ. 3. From unity of faith and Sacraments there followeth a third unity, to wit, the unity of love. For how can they be but united in love, who are members of one mystical body, and quickened by one and the self same spirit? The nearest and strongest tie among men is consanguinity: how near and dear aught then all Christians to be one to another, who are not only made all of one blood, as all men and women are; but also are redeemed by one blood, the blood of Christ, and participate also of one blood in the Sacrament? Where the union is or should be firmer, the division is always fouler: how then cometh it to pass, that as in the Church of Corinth one said, z 1 Cor. 1.12, 13. I am of Paul, another said I am of Apollo, another I am of Cephas: so in our Church one saith, I am of Luther; another, I am of Calvin; another, I am of Zwinglius? Is Christ divided? Is the reformed religion deformed? Is not this a cunning sleight of Satan to divide us one from another, that so he may prevail against us all, as Horatius did against the Curiatij: the manner whereof * Decad. 1. l. 1. Conserus manibus cum non motus tantum corporum agitatioque anceps telorum armorumque, sed vulnera quoque & sanguis spectaculo essent duo Romani, super alium alius vulnerati, tribus Albanis expirantes corruerunt, ad quorum casum cum conclamasset gaudio Albanus exercitus, Romanas legiones jam spes tota nondum tamen cura deseruerat, exanimes vitae unius quem tres Curiatii circumsteterant. Forte is integer fuit, ut universis solus nequaquam par sic adversus singulos ferox, ergo ut segregaret pugnam eorum capessit fugam, ratus secuturos ut quemque vulnere affectum corpus sineret jam aliquantum spatri ex eo loco ubi pugnatum est anfugerat, cum respiciens videt magnis intervallis sequentes unum haud procul ab sese abesse in cum magno impetu rediit. Et dum Albanus exercitus inclamat Curiatiis ut opem ferant fratri, jam Horatius coeso host victor secundam pugnam petebat tum clamore qualis ex inspirato faventium solet Romani adjuvant militem suum, & ille defungi proelio festinat prius, itaque quam alter qui nec procul aberat consequi posset, & alterum Curiatium confixit, jamque equato marte singuli supererant: sed nec spe, nec viribus pares male sustinenti arma gladium supernè jugulo defigit, jacentem spoliat. Livy describeth at large, it being agreed by both armies of the Romans and the Alban, for the sparing of much bloodshed, to put the trial of all to the issue of a battle between six brethren, three on the one side the sons of Curatius, and three on the other side the sons of Horatius: While the Curatii were united, though they were all three sorely wounded, they killed two of the Horatij; the third remaining, though not hurt at all, yet finding himself not able to make his party good against all three, gins to take his heels, and when he saw them follow him slowly one after the other, as they were able, by reason of their heavy armour and sore wounds: he falls upon them one after another, and slays them all three. When Cyrus came near Babylon with his great army, and finding the river about it, over which he must pass, so deep, that it was impossible to transport his army that way, he suddenly caused it to be divided into many channels, whereby the main river sunk so on the sudden, that with great facility he passed it over and took the city. That maxim in Philosophy, Omne divisibile est corruptibile, holds in all States & societies. After the Donatists had made a faction in Africa, as they broke the unity of the Church, so they were broken themselves into diverse fractions: and so in a short space came to nothing. The division among the Trojans brought in the Grecians, the divisions among the Grecians brought in Philip, the division of the Assyrian Monarchy brought in the Persian, of the Persian brought in the Macedonian, of the Macedonian brought in the Roman, of the Roman brought in the Turk. Lastly, the division among the Britain's of this nation, brought in first the Saxons, next the Danes, and last of all the Normans: So true is the axiom of our Saviour, A kingdom divided against itself cannot stand. The barbarous Soldiers, beloved Christians, divided not Christ's coat, shall we rend and tear asunder his body by schism and faction? The lines, the nearer they come to the centre, the nearer they are one to another: we cannot be one with God, so long as we are thus divided one against another. I conclude as the Orator doth his oration upon the answers of the Soothsayers. When upon the news of earthquakes and other prodigious signs, the Soothsayers foretold great calamities were likely to befall the State, unless the wrath of the gods were suddenly appeased; the Orator determineth the point most divinely, * Cic. de arusp. resp. Faciles sunt deorum irae; nostrae sunt inter nos irae, discordiaeque placandae. God will be easily reconciled to us, if we be reconciled one to another. If we be at peace one with another, Beloved, God will soon be at peace with us; and if God be at peace with us, all creatures shall be in league with us, and neither Devil, nor man, neither any thing else shall have any power to hurt us. So be it. Deo Patri, etc. BLOODY EDOME. THE LX. SERMON. PSAL. 137.7, 8. 7. Remember, O Lord, the children of Edome, in the day of Jerusalem; who said, Raze it, raze it even to the foundation thereof. 8. O daughter of Babylon, who art to be destroyed: happy shall he be that rewardeth thee, as thou hast served us. Right Honourable, etc. WHat a storm is in the sky, that a vehement passion is in the mind; it darkeneth, it stirreth and troubleth it, and after fearful cracks it resolveth in the end into a sad shower: such a violent perturbation seized at this time on the minds of the exiled Jews in Babylon, when the insolent Conquerors, adding affliction to their affliction, and gall to their wormwood, in a flouting and jeering manner called for their Hebrew songs and melody in that their heavy and doleful estate. What so unseasonable as to require a man to sing pleasant songs, when his very heartstrings are broken with grief? What so lamentable and pitiful, as not to be pitied in greatest misery? nay to be insulted upon and laughed at? Wherefore what with a longing desire of their country, and sorrow for their loss of it: what with zeal for the Lords honour, and the glory of Zion: what with indignation against such savage and barbarous usage, the people of God overcast as it were with a black and dismal cloud, partly break out into direful execrations, like thunder and lightning, ver. 7, 8, 9 partly vent their grief in sighs, ver. 4, 5, 6. partly resolve it into a shower of tears, ver. 1. Edome is blasted as it were with lightning for her wicked words, ver. 7. and Babylon is struck with a thunderbolt for her cruel deeds against God's People, City, and Temple, vers. 8, 9 Edome shall be remembered for the mischievous counsel he gave; and the daughter of Babylon shall be for ever razed out of memory, for razing Jerusalem to the ground. And let all the secret and open enemies of God's Church take heed how they employ their tongues and hands against God's secret ones: they that presume to do either, may here read their fatal doom written in the dust of Edome, and ashes of Babylon. a Plin. ●at. hist. l. 21. c 4 Rosa siccis quàm humidis odoratior, omni recisione atque ustione proficit, translatione quoque ocyssimè. Roses lose not their natural smell by transplantation, but (as Pliny observeth) grow more fragrant thereby. It is so with men, the natural affection they bear to their country is rather increased than decreased by peregrination; as the sighs which the captive Jews breathe out in this Psalm, and the plentiful tears which they shed by the waters of Babylon, may be abundant proofs unto us. As they walked in the pleasant fields about Babylon, they think of the lamentable estate of their own Country, and the ruin of their City and Temple, which cast down their countenance, and drew abundance of tears from their eyes, sighs from their heart, and prayers from their mouth for Babel's Babel, that is, the confusion of the Babylonians, who neither spared City nor Temple, but sacked and razed both down to the ground. This is the ground upon which the Psalmist sweetly runneth through the whole Psalm: wherein four things are particularly descanted on; 1. The grievous affliction of God's people, who were banished their native soil, and by the waters of Babylon sat down and wept. 2. The inhuman cruelty of the Babylonians, who not content to banish them out of their native country, endeavoured also to banish all natural affection out of their minds, requiring from them light and merry songs in this their great heaviness. 3. The zealous affection of the people towards their Country. 4. Their effectual prayer to God against their enemies the Edomites, as the instigators of the siege and sack of Jerusalem; and the Babylonians as the chief actors in that bloody Tragedy. Remember the children of Edome, etc. We have in these words, 1. A pathetical imprecation. 2. A prophetical denunciation. Edome is accursed, Babylon is sentenced; the one for advising, the other for committing outrage upon God's people. Nothing will satisfy their malice and cruelty but a glut of blood, and massacre of God's Saints, and razing the holy City again and again if it were possible to a second foundation. In the pathetical imprecation note we particularly, 1. The curse itself, Remember. 2. The parties accursed, The children of Edome. 3. The cause why they are accursed, their words steeped in the gall of malice, Down with it, down with it to the ground. Likewise in the prophecy against Babylon observe, 1. Her title, Daughter of Babylon. 2. Her judgement, Which art to be destroyed. 3. Her sin, employed in those words, As she hath served us. Remember. Remembrance is the calling to mind of such things as before we had forgot, or at least put by and laid aside for the present. God therefore, who at once apprehendeth all things past, present and future, cannot be properly said to remember any thing; yet by a figure he is said to remember his covenant, when he performeth the conditions on his part: to remember his children, when he rewardeth them for their obedience: and to remember his enemies also when he repayeth unto them the works of their hands. The good thief taketh the Word in the good sense: b Luk. 23.42. Lord, remember me when thou comest into thy Kingdom. And David, c Psa. 106.4, 5. Remember me, O Lord, with the favour thou bearest thy people: O visit me with thy salvation, that I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance. But the Jews here take the words in the worst sense; Remember the children of Edome, that is, think upon them according to their deserts. There is a precious balm that breaketh the head, and the soft drops pierce stones; even so the mild and meek prayer of God's people here against their unnatural brethren the Edomites pierced the heavens, and prevailed with him that is omnipotent. God remembered his people's just complaints, and the Edomites paid for it. Thus if we would remember the words of God, d Rom. 12.19. Heb. 10.30. Vengeance is mine, I will repay, saith the Lord; and when we are wronged in the highest degree, commit our cause to him, and not to vow, threaten, or practise our own revenge: God would certainly right us in due time. Are we not brethren? If then we have hard measure offered unto us, why do we not complain to our heavenly Father? Why do we not pour out our groans into his bosom either in the words of Brutus, e Plut. in vit. Brut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Or rather in the words of David, f Psal. 35.1. Plead thou my cause, O Lord, with them that strive with me, fight against them that fight against me? Or of the slain under the Altar, g Rev. 6.10. How long, O Lord holy and true, dost thou not judge and avenge our blood on them that dwell upon the earth? Yea, but ye may object, Is not this Remember here an imprecation or a curse in words as smooth as oil, and yet in the sense as sharp as swords? What then? may the children of blessing curse? Is not cursing accursed by the Prophet? His h Psal. 10.7. mouth is full of cursing. As he loved i Psal. 109.17. cursing, so let it come unto him: as he delighteth not in blessing, so let it be fare from him. Are not curses fitly compared to arrows shot bolt upright, which fall down upon the head of him that draws the bow? Doth not our blessed Saviour command us to k Mat. 5.44. bless them that curse us? And doth not the Apostle repeat it again and again for fear we should forget it, l Rom. 12.14. Bless them that persecute you, bless (I say) and curse not? Are not cursed speakers sharply censured by the Apostle, and ranked among the greatest sinners? m Rom. 3.13, 14. Their throat is an open sepulchre, with their tongues they have used deceit: their mouth is full of cursing and bitterness, their feet are swift to shed blood. The resolution of this doubt consisteth in a distinction of the 1. Parties, 1. Cursing. 2. Cursed. 2. Cause. Saint Austin alloweth of no cursing by malediction, but prophetical prediction. Peter Martyr putteth a great difference between cursing, which proceeds from a sense of our private wrong, and that which breaks out of zeal for God's honour when his name is blasphemed, or his kingdom opposed, and truth scandalised. Men (saith he) may not curse carnali affectu, out of a carnal affection: but it is another thing, cùm aguntur Spiritu Dei; when they are moved thereunto by the Spirit of God. He distinguisheth also of temporal and eternal evils, and he is of opinion, that in some case temporal evils may be wished to our enemies, because they may turn to their good; but in no wise eternal. Pareus having distinguished of humane imprecations and divine, and subdivided these either into immediate or mediate, determineth, that observing some conditions, we may without sin curse some kind of men. What we may safely build upon in this question, I will lay down in three assertions. 1. Men that have the gift of Prophecy may curse the enemies of God and his truth, not only in general, but also in particular: as David doth n Psal. 69.25. Acts 1.20. Judas, Peter o Act 8.2, 20. Simon Magus, and Paul the high p Act. 23.3. Priest. For this kind of cursing is not properly malediction, but prediction; neither is it spoken voto optantium, sed spiritu prophetantium, as Saint Austin teacheth us to distinguish. 2. Men endued with ecclesiastical power may pronounce anathemas, deliver to Satan, and curse obstinate heretics and contemners of ecclesiastical discipline. For this is jus dicere, not maledicere; an act of power, not impotent affection; of censure, not revenge. Howbeit, the Church must be sparing of these thunderbolts of execration and excommunication, remembering always that this power is q 2 Cor. 10.8. given to them for edification, not for destruction. For it is most true, that the Athenian Priest answered to those that would have had her curse Alcibiades: Priests (saith she) are appointed to bless, not to curse; to pray for people, not against them. Notwithstanding if the Church meet with a Simon Magus, set in the gall of bitterness and bond of iniquity: or an Elymas, that will not cease to pervert the right ways of God: or an Alexander that mightily withstandeth the preaching of the Gospel; she may brandish the sword of the Spirit, and cut such off from her visible assemblies for a time, till they make their peace with God by repentance, and with the Church by confession and humble submission to her sacred Canons. 3. Men neither inspired by God, nor authorized by the Church, yet may and aught to pray against the kingdom of Satan and members of Antichrist in general, and all whosoever stop the free passage of the Gospel, or hinder the advancement of Christ's Kingdom. For we cannot love God, but we must needs love them that love him, and hate them that hate him, even with a perfect hatred. As we must bless them that bless him, so we may and aught in general to curse all that curse him. In war we may aim at the Standard, and shoot at the Flag and Ensigns; but it is against the law of arms to level at any particular man: in like manner we may shoot out of zeal fiery darts of execration at the Standard of Satan, and level at the Flag and Colours of Antichrist; but we may not curse or doom to the pit of hell such a nation, city, assembly, or man in particular. 1. Because God only knoweth who are his: he that is now a great persecuter, or a scoffer at the truth, may be in time a zealous professor; and it is a fearful thing to curse the children of blessing. 2. Because it is very difficult, if not impossible for any in this kind to curse, but that malice and desire of revenge will mingle themselves with our zeal, and thereby we shall offer with Nadab and Abihu strange fire. 3. Because we are commanded to pray for our enemies, who the more they have wronged us, the more they stand in need of our prayers. For the greater injury they offer us, the more they hurt themselves: they wound us in body, but themselves in soul: they spoil us of our goods, but they deprive themselves of God's grace: they go about to stain our good name, but by detraction and false calumniation they worse stain their own conscience: they may work us out of favour with Princes and great men, but they put themselves out of favour with God thereby. Ye hear how execrable a thing cursing and execration is, and yet what so common? I tremble to rehearse what we hear upon every sleight occasion. O remember from this Memento in my Text, that unless ye were inspired as the people here were, and knew that those whom ye curse were hated of God, as these Edomites were, by cursing others ye incur a curse, and by casting firebrands of Hell at your brethren, ye heap hot burning coals upon your heads. And so I pass from the curse to the parties cursed: The children of Edome. The Edomites or Idumeans were of the race of Esau, jacob's elder brother, who coming home hungry from hunting, and finding his brother seething pottage, grew so greedy of it, that he bargained with him for a mess at the dear rate of his birthright. This red broth bought at such a price, was ever after cast in Esau his dish, and from it he was called r Gen. 25.30, 31, 32, 33. Edome, and all his posterity Edomites or Idumeans, as if ye would say, red or bloody ones. Such was their name, and such were they: a bloody generation, of the right blood of Esau. For as he sought the life of his brother Jacob, so they ever plotted the ruin and destruction of the Jews their brethren; and in the day of Jerusalem's fearful visitation, when the Babylonians had taken the City, and put all in it to the sword, and rob the Temple, and ransacked all the houses, and left nothing but the wall, their unnatural brethren the Idumeans in stead of quenching, or at least allaying the fury of the Babylonians by their prayers and compassionate tears, cast oil into the flame, and set them in a greater rage against them, and instigated them to a further degree of cruelty, even to pull down all the houses, and sack the walls, saying, Raze it, raze it to the ground. For which their inhuman and savage cruelty against the Church of God, God remembered them in due time, and rewarded them as they had served their brethren, to fulfil the prophecies of s Jer. 49.7, 8, 9, 10, 11, 12. Jeremy and Obadiah: t Obad. ver. 10, 11, 12, 13, 14, 15, 16. For thy cruelty against thy brother Jacob shame shall cover thee. In the day that thou stoodst on the other side; in the day that the stranger carried away captive his forces, and foreigners entered into his gates, & cast lots upon Jerusalem, even thou wast as one of them. But thou shouldest not have looked on the day of thy brother in the day that he became a stranger, neither shouldest thou have rejoiced over the children of Judah in the day of their destruction: neither shouldest thou have spoken proudly in the day of their distress. Neither shouldest thou have stood in the cross ways, to cut off those of his that did escape, neither shouldest thou have delivered up those of his that did remain in the day of distress. For the day of the Lord is near upon all the heathen: as thou hast done, so it shall be done unto thee, thy reward shall return upon thine own head. Behold a notable example of divine justice in meeting to the wicked their own measure, and punishing them with that where with they offended. The Edomites proved false to the Jews their brethren, and their nearest friends prove false to them: They received a wound (ver. 7.) from the men of their confederacy, even from them that ate their bread: Non expectato vulnus ab hoste ferunt. Remember, O Lord, the Edomites, but destroy the Babylonians. Though the Edomites dealt most cruelly with their brethren the Jews, yet the Jews are not so fare transported with passion against them, as not to put a difference between them and the Babylonians. By the way we may note the condition of Christ's dearest Spouse in the world: both Edomites and Babylonians, foreign and domestical enemies, those that are near, and those that are fare off conspire against poor Jerusalem, and bring her (as you see) upon her knees, crying to heaven for revenge, and by the spirit of prophecy promising Cyrus' good success in his enterprise against Babylon. O daughter of Babylon, that is, City of Babylon, by an elegant Hebraisme; as tell the daughter of Zion, that is, tell Zion. We read of a twofold Babylon in sacred Scriptures, of the one in the Old Testament, the other in the New: the one proper and material, the other figurative & mystical: the one the seat of Nabuchadnezzar, & the Emperors of Assyria, the other the seat of Antichrist: the on situate by the great river, by whose banks the Israelites sat down and wept, the other sitting upon many waters, that is, as the Angel expoundeth it, many u Apoc. 17.15. peoples, and multitudes, and nations, and tongues: the one keeping the bodies of God's people, the other their souls in captivity and bondage. This latter not only the ancient Fathers, Irenaeus, Tertullian, Saint Jerome, and Saint Austin, but also the Jesuits themselves, Ribera, Vegas, and Bellarmine put upon the rack, and sorely tortured with the arguments of Protestants, confess to be Rome. For the Whore of * Apoc. 17.18. Babylon is said to be the great City, which reigneth over the Kings of the earth: and ver. 17. She is said to sit upon a beast, having seven heads, which are seven hills, ver. 9 Now there was no City in the world which ruled over the Kings of the earth at that time when St. John wrote but Rome: neither was there any place so famously and generally known by any mark as Rome by the seven hills upon which it is built; which is therefore called septi-collis urbs, and her inhabitants in Tertullians' time septem collium plebs, and the chiefest feast which they kept in December upon those seven hills, septi-montium. What of all this will some Papists say? let the daughter of Babylon be the mother of fornications, let the speech of Saint x Aug. l. 18. the civet. Dei, c. 20. Rom● altera Babylon, & prioris filia. Ibid. Vives in comment. Hieronym. epist. ad Marcellam. Non aliam existimat describi à Johanne in Apocalypsi Babylonem, quàm urbem Romam. Austin be as true as it is elegant, Babylon quasi prima Roma, Roma quasi secunda Babylon, what will ensue hereupon? nothing but this, That the Pope is Antichrist. This consequent cannot be avoided by their usual distinction of ancient and new Rome, Heathenish and Christian, Imperial and Papal: for Saint John speaketh of Rome in her later time, when Antichrist should sit in her, when Babylon should fall, and be broken into ten pieces, or kingdoms: which was not fulfilled in the reign of the Heathen Emperors; and therefore must be accomplished in the reign of Popes, who are the seventh head of the Beast, that is, the seventh form of government of that City. Five were fallen in Saint John's time (viz.) Kings, Consuls, Tribunes, Dictator's, Decemvirs: the sixth was upon it (viz.) the head of Emperors; the seventh was to rise up (viz.) the head of Popes. But because ye may suspect, that out of prejudicated opinion against the Pope, we wrist these Scriptures against the See of Rome, I will bring in all my evidence at this time against the Pope out of the writings of the ancient Fathers, who cannot be thought to deprave Scriptures out of an ill affection to Rome. For they then honoured and highly esteemed the Church of Rome, as a principal member of Christ's Spouse: yet even then they conceived that she would in time become the Whore of Babylon. For Irenaeus calculating the number of the Beast 666. maketh of it this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The name of Latinus (saith he) containeth the number 666. and is very likely to be the name of the y Iren. l. 5. adv. haer c. 30. Beast: for they are the Latins that now reign. And Tertullian guessing at the time of Antichrists' rising, saith, z Tertul. de resurrect. Romani Imperii abscessio in decem reges divisi, Antichristum superinducit; The decay of the Roman Empire being divided into ten kingdoms, shall bring in Antichrist. Saint * Ep. ad Algas. Jerome strikes nearer the Pope's triple crown: The purple Whore is Rome, and her name of blasphemy is, Roma aeterna. Saint a Ep. add Thes. Vacantem Imperii principatum invadet. Chrysostome expressly affirmeth, that Antichrist his throne shall be the vacant seat of the Roman Empire. Saint b Greg. ep. l. 4. Sacerdotum ei paratur exercitus. Gregory seemeth to have received some particular advertisement of the approach of the man of sin in his days: Antichrist (saith he) is setting forth, and an army of Priests is levied for him. Lay all these particulars together, and the total sum will be, that the Pope is Antichrist. The name of Antichrist is Latinus, his seat is Rome, his rising is upon the fall of the Empire, his guard is an army of Priests. Saint Gregory implies that Antichrist shall be a Bishop. c P. Mouline contr. Coeffet. part. 3. Accomprirement des prophecies. Irenaeus that he shall be a Latin, or of the Latin Church. Saint Jerome that Rome shall be his See. Tertullian and Chrysostome, that he shall wax in the wain of the Roman Empire. The Roman Empire is fallen long since, being divided into ten kingdoms to wit, of the Almains, England, France, Spain, Denmark, Scotland, Poland, Navarre, Hungary, Naples, and Sicily. These ancients were fare from the times of Antichrist, and yet you see how right they aim at him: d Catalogue. test. verit. the lesser marvel that many in succeeding ages, as Echardus, Otho Frisingensis, Robert Grosthead, Dulcinus Navarenus, Marsilius Patavinus, Dantes, Michael Cesenus, Johannes de Rupe-scissa, Franciscus Petrarcha, Henricus de Hassia, Walter Brute, John Huz, Johannes de Vesalia, & diverse others hit him full, and fastened upon him the name of Antichrist. For they as being near him, saw in him clearly all those marks, whereby Saint Paul and Saint John describe that man of sin, and son of perdition. from which we thus argue: He in whom all or the principal marks of Antichrist are found, he is the Antichrist. But in the Pope all or the principal marks of Antichrist are to be found: Ergo the Pope is the Antichrist. By Pope we understand not this or that Pope in individuo, but rather in specie, or to speak more properly, the whole succession of Popes, from Boniface the third, or at least Gregory the seventh, otherwise called Heldebrand. As the word Devil in the New Testament for the most part signifieth not any particular spirit, but indefinitely an evil spirit, or the kingdom of Satan: and as the four beasts in Daniel stand not for four Monarches, but four Monarchies; so the Beast in the Apocalypse, in whose ugly shape Antichrist appears, seemeth not to represent any singular Pope, but the See of Rome after it degenerated into the Papacy. Now in the Bishops of Rome after Boniface and Heldebrand, we find the name, the seat, the apparel, the pride, the cruelty, the idolatry, the covetousness, the imposture, the power, and the fortune of Antichrist. 1. The name of Antichrist containeth in it the number 666. which Irenaeus findeth in the word Latinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. The seat of Antichrist is a City built upon seven hills that ruleth over the whole world: this City Propertius will tell you to be Rome, Septem urbs clara jugis, toti quae praesidet orbi. 3. The ornaments of Antichrist are scarlet, and purple, gold, jewels, and precious stones, which the Pope wears, especially on high days. 4. The time of Antichrist his rising is foretell to be after the division of the Roman Empire: after which it appears by all stories, that the Pope grew to his greatness. 5. The vices of Antichrist are these especially: 1. Pride: he shall exalt himself above all that is called God, that is, Princes; and doth not the Pope so, who admitteth them to kiss his feet, arrogateth to himself a power over them to depose them, and dispose of their kingdoms? 2. Idolatry or spiritual fornication: the great Whore is said to commit fornication with the Princes of the earth; and doth not the Pope entice all Kings and Princes to idolatry, which is spiritual fornication? 3. Cruelty: the Whore is said to be drunk with the blood of Saints. I need not apply this note, both their own and our stories relate of many thousands by the Pope's means put to death for the profession of the Gospel, under the names of Lionists, Waldenses, Albigenses, Wickliffists, Hussites, Lutherans, Calvinists, and Hugonots. 4. Imposture: Antichrist shall come after the power of Satan, in all power of signs and lying wonders; and who pretend miracles, and abuse the world with Legends of lies, but the Pope's adherents? 5. Covetousness: through covetousness he shall with feigned words make merchandise of you. Now the wares wherewith the Whore of Babylon deceiveth the world, what are they but her pardons, indulgences, hallowed beads, medals, Agnus Dei's, and the like? 6. The Beast is said to have e Apoc. 18.11. horns like a Lamb, and to speak like a Dragon, and to exercise all the power of the first beast. This agreeth to the Papacy and Pope, who resembleth Christ, whose Vicar he calleth himself, and arrogateth to himself Christ's double power, both Kingly and Priestly. He exerciseth also the power of the first beast, to wit, the Roman Empire described by seven heads and ten horns, because as the first beast, the Roman Empire by power and temporal authority, so the Pope by policy and spiritual jurisdiction ruleth over a great part of the world. 7. It is written of the Whore of Babylon, that the Kings of the earth should give their power to her for a time, but that in the end they should f Apoc. 17.13, 16. hate her, and make her desolate; which we see daily more and more fulfilled in the Papacy. I will be as brief in the application, as I have been long in the explication of this Scripture. Babylon is figuratively Rome, and Rome is mystically Babylon. The Edomites the instigators of the Babylonians, and partners with them in the spoil of the Israelites, may well represent unto us Romish Priests and Jesuited Papists, rightly to be termed Edomites from Edome, signifying red or bloody. For a bloody generation they are, as appeareth by their treasonable practices against Queen ELIZABETH of happy memory, and our gracious Sovereign now reigning. These verily seem the natural sons of Esau, who hated Jacob because God loved him, and sought to destroy him and his posterity because their father blessed them; even so they hate our Jacob, and seek to root out his posterity, because God hath blessed him with so many crowns, and crowned him with so many blessings. They had thought in their minds, as we read, Genes. 27. The days of g Gen. 27.41. mourning will come shortly, and then we will kill Jacob. But blessed be the God of Jacob, who delivered his anointed from the power of the sword. The more I look upon the Edomites or Esavites, the more likeness I find between them and our unnatural countrymen, Jesuited Papists. The Edomites pretended that they were of the elder house of Isaac, and these pretend that they are of the elder Church, which is the house of God. The Edomites, though they were brethren to the Jews, yet they behaved themselves towards them like mortal enemies; even so our English Papists, though they are our kinsmen and countrymen, yet since Pope Pius his excommunication of Queen ELIZABETH, they have proved the most dangerous enemies both of our Church and State: even in this resembling the Edomites, that as they not only vexed and persecuted the people of God themselves, but also instigated the Babylonians against them; so these not content to plot treasons, sow sedition, stir up rebellion in our kingdom, have dealt with foreign Kings & States to invade our Kingdom, and root out both Church and Commonwealth. What pity is it that our Rebecca should have her bowels rend within her by two such children striving in her womb? It followeth, In the day of Jerusalem. Jerusalem had a day, after which she slept in dust; & the daughter of Babylon appointed a day for England, a fatal and dismal day, a black and gloomy day, or rather a Gomorrhean night, in which a hellish design against our Church and Commonwealth was attempted, and if God himself had not miraculously defeated it, it had been acted: a design to destroy both at once with fire and brimstone, not falling down from heaven, but rather rising up from hell; I mean a deep vault digged by the miners of Antichrist, and fraught with juysses, billets, bars of iron, and 36. barrels of gunpowder, like so many great pieces of Ordnance full charged, and ready to be shot off all at once, to blow up the house of Parliament, with the royal stock, and the three estates of the Kingdom. Remember, O Lord, the children of Edome in that day, or rather for that day, in which (shall I say) they said, Raze it, raze it to the very foundation? they more than said it, or cried it, they would have thundered it out; they assayed it, they did what they could to raze it. For they planted their murdering artillery at the very foundation of it. Cursed be their wrath, for it was fierce; and their rage, for it was furious, nay barbarous, nay prodigious, to cut off root and branch at once, to beat down City and Temple with one blow, to snatch away on the sudden the King and Prince, Queen and Nobles, Bishops and Judges, Barons and Burgesses, Papists and Protestants, Friends and Enemies, and carry them up in a fiery cloud, and scatter their dismembered members, or rather ashes over the whole City. O daughter of Babylon, worthy to be destroyed because thou delightest in destruction; happy shall he be that taketh thy young children and monstrous brats, viz. treasons, plots, conspiracies, and unnatural designs against Prince and State, and dasheth them against the stones. To draw towards an end, and to draw you to a real to God for the deliverance of the three estates of the Kingdom, like the three children from the fiery furnace heat by the daughter of Babylon. God hath done great things for us this day, whereat we rejoice; let us do something to him and for him: he hath remembered us not in words, but in deeds, let us remember him as well in deeds as words: let us honour him with our substance, let us bless him with our hands, let us praise him with our goods. Peradventure you will say, Our h Psal. 16.2. goods are nothing to him, our goodness extendeth not unto him, he is far above us, and out of the reach of our charity: see how the Prophet himself removeth this rub in the next verse, But to the Saints that are on the earth, and to them that excel in virtue. And our Saviour assureth us, that i Mat. 25.40. Verily, verily, I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Whatsoever we do unto them, Christ taketh it as done unto himself. In feeding the hungry ye feed Christ, in clothing the naked ye clothe him, in visiting the imprisoned ye visit him. Though ye cannot now with Mary Magdalen reach up to his head to break a box of Spicknard, and pour it on him, yet ye can anoint him in his sick and sore, comfort him in his afflicted, provide for him in his famished, relieve him in his oppressed, yea and redeem him also in his captive members. This to do is charity and mercy at all times, but now it is piety and devotion also. It is not sufficient for you to lift up your hands in prayer and thanksgiving, ye must stretch them out in pious and k Heb. 13.16. charitable contributions: for with such sacrifices God is well pleased. And if ever such sacrifices are due to him, now especially upon the yearly return of the feast we celebrate for the preservation of our King and Kingdom, Church and Commonwealth, Nobles and Commons, Goods and Lands, nay Religion and Laws from the vault of destruction. Remember, O Lord, the children of Edome in that day what they said, Novelties shall pass with a crack, and Heretics shall receive a blow: and what they assayed, even to raze Jerusalem and Zion to the ground: and forget not, O Lord, the Whore of Babylon, which hath died her garments scarlet red in the blood of thy Saints and Martyrs: make all her lovers to forsake her, and abhor her poisoned doctrine, though offered in a cup of gold. Strip her of her gay attire, pluck down her proud looks, & humble her before thy Spouse: and if she will not stoop nor repent her of her spiritual fornication & savage cruelty against the professors of the truth, reward her as she hath served us. But as for those that have forsaken Babel, & join with us in the defence & confirmation of the Gospel, prosper them in all the reformed Churches, and grant that as they all agree in the love of the same truth, so they may seek that truth in love, and that their love may abound yet more and more in knowledge and all judgement, that they may discern those things that differ, and approve of those things that are excellent; that they may be sincere, and without offence till the day of Christ, being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. Cui, etc. SERMONS PREACHED IN LAMBETH PARISH CHURCH. THE WATCHFUL SENTINEL. A Sermon preached the fifth of November. THE LXI. SERMON. PSAL. 121.4. Behold, he that keepeth Israel shall neither slumber nor sleep. THe more the enemies of the Gospel endeavour to blot out this feast out of our Calendar, and raze it out of the memory of all men, by giving it out where they see the coast clear, and none to encounter their falsehood, that the ground of this day's devotion was a fiction of ours, not a design of theirs; a stratagem of state to scandalise them, not a plot of treason to ruin our King and State: by so much the more all that love the truth in sincerity ought to keep it with more fervency of devotion, celebrity of public meeting, and solemnity of all corresponding rites and ceremonies, that the voice of our thanksgiving, and the sound of God's praise for so great a deliverance, may ring to the ends of the earth, and the children yet unborn may hear it. Other feasts we celebrate by faith, this by experience and sense: other deliverances we believe, this we feel: the ground of other festivities are Gods benefits upon his people indeed, but of other countries and other times, but of this is, the preservation of our own Country, in our own time. And therefore what S. Bernard spoke of the feast of Dedication, we may say of this: a In fest. dedic. Tantò nobis debet esse devotior, quanto est familiarior. Nam caeteras quidem solemnitates cum aliis ecclesiis habemus communes, haec nobis est propria, ut necesse sit à nobis vel à nemine celebrari. We ought the more religiously to keep this feast, by how much the more near it concerns us; for other solemnities we have common with other Churches, this is so proper to us, that if we celebrate it not, none will. This we ought in special to own, because it presenteth to all thankful hearts, a special act of Gods watchful care over our Church, our Nation, yea and this place. For this monster of all treasons, which no age can parallel, was conceived within our precincts, and so it should have brought forth ruin and destruction in our eyes, if God had not crushed it in the shell: we should have seen on the sudden the city over against us all in a light fire, all the sky in a cloud of brimstone, and the river died with blood: we should have heard nothing after the crack of thunder, but out-cries and voices in Ramah, weeping and mourning, and exceeding great lamentation, our Rachel mourning for her children, and she would not have been comforted, because they should not have been. The louder the cry of our sorrow would then have been, the louder ought now to be the shouts of our joy. To which purpose I have made choice of this verse for my text, taken out of a Psalm of degrees, that I might thereby raise my meditations and your affections to the height of this feast. The words may serve as a motto, and the work of this day for an image to make a perfect emblem of God's watchful care over his people, and the people's safety under the wings of his providence. But before I enter upon the parts of this Psalm, it will be requisite that I clear the title, a Song of degrees. If the meaning be as some translate the words, Shur hamagnaloth, Canticum excellentissimum, an excellent song, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we read, Adam hamagnaloth, a man of eminent degree; are not all the other Psalms likewise excellent songs? Why then hath this only, with some few that follow it, the garland set upon it? Some will have these fifteen Psalms beginning from the 120. to have the name of songs of degrees, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the history, others from the ceremony, a third sort from the music, and the fourth from the matter and special contents of them. 1. They who fetch it from the history, affirm that these Psalms were penned, or at least repeated, and sung by the b Ezra 7.4. Jews Hamagnaloth, in their ascending or coming up from Babylon into their own Country: and this conceit is the more probable, because some of the Psalms speak expressly of their return from captivity, and most of them of God's deliverance of his people from great dangers and troubles. 2. They who deduce it from the sacred rite or ceremony used in the singing of them, relate that the Priest sang these Psalms Hamagnaloth, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon the stairs or steps, as they marched up into the house of the Lord. 3. They who derive the name from the music, report that these Psalms were sung hamagnaloth, that is, with ascensions, or raising up the voice by degrees, as it is said that the Levites praised God with a great voice, or a voice on high. 4. They who take it from the special contents of these c Chrysost. in Psal. 20. Psalms, contend that the verses of this Psalm are like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rounds of jacob's ladder, on which we may ascend up to heaven, as the Angels did upon that. These reasons are in a kind of sequence like notes in music: for because they are Psalms full of special matter for instruction and comfort, it is likely that the chief Musician set them to an higher cliff; and because both tune as well as ditty were excellent, it is probable that these were selected, both to be sung by the Jews in their ascending from Babylon, as also by the Priests in their going up usually into the Temple. Thus the title is cleared on all hands: now the song itself admitteth a like partition to that of the Musicians in their pricked lessons; which consist of, 1. A ground. 2. Running in division upon it. Here the ground contains but three notes: 1. The person, he. 2. The attribute, watchful providence or protection. 3. The object, his people Israel. The division upon the first note is Jehovah, vers. 1. which was, and which is, and which is to come; maker of heaven and earth, vers. 2. Upon the second, thy keeper, vers. 3. thy preserver, vers. 7, 8. thy protector in danger, vers. 5. from danger, vers. 7. for the time present and future, verse the last. Upon the third, Israel in general, vers. 4. every one of Israel in particular, vers. 5. in body and soul, vers. 7. at home and abroad, vers. 8. Behold, let your eye be upon him, whose eye never sleepeth nor slumbreth, observe your observer and preserver. Behold in he, sovereign majesty and omnipotent power: in keepeth, his gracious protection: in Israel, his peculiar affection: in neither slumbreth nor sleepeth, his continual watchfulness. Behold, we have rung this alarm bell heretofore, to awake your attention and affection, and now it giveth no uncertain sound: but what or whom are we to behold? He. In the next verse the Prophet nameth him; Jehovah is thy keeper. Of all names of God this may seem to challenge a kind of precedency: for it is taken from the essence of God, and never in Scripture is attributed to any creature; this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Greeks' Tetragrammaton, the Latins Jove, the Jews Dread and Fear; who when they meet with it in the old Testament, adore it with silence, or fill up the sentence with Adonai, Lord: only as we read in the Talmud, the high Priest in his holy vestments, when he entered into the Sanctum Sanctorum, in the sacred action of blessing the people, might pronounce it. Every syllable in it is a mystery; Je hath relation to the time future, ho to the present, vah to that which is past, as some of the Rabbins observe. And some Christian Interpreters conceive, that S. John alludes thereunto in the description of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, d Apoc. 1.8. He which was, and is, and is to come. The verb from whence the name is derived signifieth to be, either to teach us that all being is from him, or that he alone may simply & absolutely be said to be, who was from all eternity what he is, and shall be to all eternity what he was and is; or to give us e Exod. 6.3. assurance of the performance of all his promises. How shall we doubt of any word that proceeds from his mouth, whose name carrieth in it existence or performance of all his words? or to insinuate in this name the best definition of his nature, which is this; an infinite spirit, who is his own being; or, who hath being from himself, in himself, and for himself. All creatures were of him, are in him, and must be for him: God alone is of himself, in himself, and for himself. Some wierdraw farther, and make so small a line, that it will scarce hold, viz. that all the letters in this name are quiescent, to intimate quietem in solo deo esse, that the rest of the soul is only in God; according to that divine speech of S. Austin, Domine, fecisti nos ad te, & inquietum est cor nostrum donec perveniat ad te: O Lord, thou hast made us to or for thee, and our heart will never be at rest till we come to thee. That keepeth. God keepeth us both immediately by himself, and mediately by Angels & men. His Angels are our guardians in all our ways: Magistrates both ecclesiastical and civil, Parents, Tutors, and Masters, keepers in time of peace; and Generals, Captains and Soldiers in time of war. And if you demand with the Poet, Quis custodes custodiet ipsos? Who shall look to the overseers of others? who shall watch our watchmen, and guard our guardians? I answer, this Custos Israelis in my text. There are two sorts of keepers, 1. Some keep from suffering evil, as a Guardian doth his Ward. 2. Others keep from doing evil, as the Lieutenant of the Tower, or a Messenger to whose custody a prisoner is committed. God is our keeper in both senses; for he is both Custos protectionis, and Custos conversationis: he keepeth us from suffering evil, by his protecting power; and from doing evil, by his restraining grace: he keeps us in prosperity, that it corrupt us not; in adversity, that it conquer us not: he keepeth us in our conception from abortion, in our birth from hurt, in our life from manifold dangers, in our death from eternal terrors. Israel. Israel, as the learned distinguish, is sometimes taken for Israel, 1. According to the flesh only, as unbelieving Jews. 2. According to the spirit only, as believing Gentiles. 3. According to the flesh and spirit, as the believing posterity of Jacob. For as Tertullian spoke of Christian Soldiers and paynims, f De coron. mil. Ap d Deum tam miles est Paganus fidelis, quam Paganus est miles infidelis. a faithful Pagan is as well a Soldier in God's account, as an unfaithful Soldier is a Pagan: so we may truly say, that an unbelieving Israelite is a Gentile, and a believing Gentile is a true Israelite. Howbeit the former division is not adequate: a more complete may be this; Israel is taken in holy Scripture, 1. For the root, to wit, Jacob himself, to whom first the name of Israel was given upon a special occasion. 2. For the stock or trunk, the whole posterity of Jacob. 3. For the branch, to wit, the ten Tribes divided from the other two in Rehoboams' time. 4. For the whole tree as it were, that is, the whole number of the elect, who because they prevail with God, are termed Israelites, and of Israel: in this last and largest sense the words of S. Paul are to be understood, g Rom. 11.26. All Israel shall be saved. Here Israel is taken primarily for the Church and Commonwealth of the Jews: but secondarily and consequently, for all Kingdoms and States professing the true worship of God, and commending themselves to his protection. As God is the Saviour of all, but especially the elect: so he is the keeper of all his creatures, but of man above all, and of Israel above all men. He keepeth all, 1. Creatures in their state. 2. Men in their ways and callings. 3. Israel in his favour. 1. All creatures by his power. 2. All men by his providence. 3. Israel by his grace. 1. All creatures from disorder and utter confusion. 2. All men from manifold calamities and miseries. 3. Israel from the power of sin and death. He keepeth Israel, 1. As his chief treasure, most watchfully. 2. As his dearest spouse, most tenderly. 3. As the apple of his eye, most charily and warily. He keepeth every faithful soul, 1. As his chief treasure, that the Devil steal it not. 2. As his chaste spouse, that the flesh abuse it not. 3. As the apple of his eye, that the world hurt it not. In this respect, as Israel is elsewhere called his h Exod. 19.5. Deut. 14.2. peculiar people; so here his peculiar charge: he maketh more account of Israel than all the world beside, he keepeth Israel above all, nay he keepeth all for his Israel's sake, that is, the elect. As he preserved the Ark for Noah's sake, and Goshen for the ancient Israelites sake, and all that were in the ship for S. Paul's sake, and all that were in the bath for S. John's sake, and all that fled to the tombs of the Martyrs in Rome, when the Goths sacked the city, for the Christians sake: so at this day he supporteth all Kingdoms and States, for the Church's sake. The world is as an hop-yard, the Church as the hops, Kingdoms, States, and Commonwealths as the poles: and as the owner of the hop-yard preserveth the poles and stakes carefully, not for themselves, but that the hops may grow upon them: so God preserveth all states and societies of men, that they may be a support to his Church. We may take this note higher, and truly affirm that he keepeth heaven and earth for her sake; the earth to be as a nursery for her children, to grow a while; and the Heaven for his garden and celestial Paradise, whither he will transplant them all in the end. Wherefore although the world never so much scorn, and contemn, and malign, and persecute Gods chosen; yet it is indebted to them for its being and continuance: for God keepeth the heavens for the earth, the earth for living creatures, other living creatures for men, men for Israel, and Israel for the elect sake. For their sake it is, that the heavens move, the sun, moon, and stars shine, the winds blow, the springs flow, the rivers run, the plants grow, the earth fructifieth, the beasts, fowls, and fishes multiply: for as soon as grace hath finished her work, and the whole number of the elect is accomplished, nature shall utterly cease, and this world shall give place to a better, in which righteousness shall i 2 Pet. 3.13. dwell. Yet when heaven and earth shall pass, this word of God shall not pass: for he that now keepeth militant Israel in the bosom of the earth, shall then keep triumphant Israel in Abraham's bosom. Shall neither slumber nor sleep. What the Roman Orator spoke pleasantly of Caninius his Consulship, that set with the sun, and lasted but for one day, k Erasm. in Apoph. Cic. Vigilantissimum habuimus Consulem, qui toto Consulatu suo somnum non cepit; there was never so vigilant a Consul as Caninius, who during all the time of his Consulship never took a nap; may truly be said of the keeper of Israel, that he never suffereth his eyes to sleep, nor his eyelids to slumber. Rejoice, O daughter of Zion, for the keeper of Israel continually watcheth over thee for good: but tremble, O thou whore of Babylon, for he continually watcheth over thee for evil. Ne time à malo externo, fidelis anima, quia non dormit custos qui te conservat; time tibi à peccato & malo interno, quia non dormit custos qui te observat: O faithful soul, fear not outward evils, because he sleepeth not who conserveth thee; but be afraid of sin and inward evil, because he sleepeth not who observeth thee. God receiveth Israel into his special protection, and there is no safety out of it: Israel is now confined within the bounds of the Church, and questionless out of it there is no safety. While the Soldiers are within the leaguer, they may sleep all night securely, because they know the Sentinels keep their watches: but if they wander abroad, and sleep overtake them, they are every hour in danger to have their throats cut. Behold, he that keepeth Israel shall neither slumber nor sleep. What the Apostle S. Paul professeth of himself ( l Aug. ep. ad Hieron. non mentientis astu, sed compatientis affectu) m 1 Cor. 9.22. I am made all things to all men, that I may by all means win some; may in a true and pious sense be applied to God himself, who to turn us, and gain us to himself, turneth himself (after a sort) into all forms and natures. To allure the hungry, he becomes bread; to excite the thirsty, a fountain of living water; to draw to him the naked, a wedding garment; to bring in them that are astray, the way; to revive the dead, the resurrection and the life. This accordeth with n Hom. 1. in. Cant. Singulis quibusque sensibus animae singula quaeque Christus efficitur: idcirco verum lumen, ut habeant animae quo illuminentur: idcirco verbum, ut habeant aures quod audiant: idcirco panis vitae, ut habeat gustus quod degustet: idcirco unguentum & nardus, ut habeat odoratus animae fragrantiam verbi: idcirco & palpabilis & verbum caro dicitur, ut possit interioris animae manus contingere de verbo vitae. Origen his note on the Canticles: Christ becometh to every sense a most delectable object; light, that the eyes of the soul may have wherewith to be enlightened; the word, that the ears may have wherewith to be filled or rounded; the bread of life, that the taste may have to please it, and stomach to satisfy it; spicknard, to delight the smell of the soul; lastly, flesh, that the hands of the soul may handle the word of life. (1 Joh. 1.1.) O how should this inflame our love to God, that he should become to our soul whatsoever she can desire! And not this only, but that he should condescend in love to take upon him all callings and offices, for the safety, welfare, and comfort of his Church. To give her contentment in himself, he weddeth her, and becomes her husband: to dress her vines, and ripen her fruits, her husbandman: to instruct her in the doctrine of salvation, her Schoolmaster: to cure her diseases, her Physician: to plead her title to the kingdom of heaven, her Advocate: and lastly, to keep her from all ghostly and bodily enemies, her Guardian and Watchman. That which Cain refused to be to his own brother, God is to his Church, that is, her keeper; and so watchful and careful a keeper is he, that his eye is never off her day nor night. The point of special observation in the whole text is, the watchful eye of God's providence over his Church, which never closeth, nor so much as winketh. The parts are, 1. The person, who tendeth and tendereth Israel, he. 2. The office he undertaketh and performeth, keepeth. 3. His charge, that is, the object of his care, Israel. 4. His vigilancy over his charge, neither slumbreth nor sleepeth. The enemies of the Church are either bodily or ghostly: against the former he fenceth her with his power, against the latter with his grace. To keep, is to look to, preserve and protect, save and defend from all violence or injury, waste or spoil, hurt or destruction: as an husband doth his wife, a guardian his ward, a tutor his pupil, a Centurion his band, a watchman his quarter, a shepherd his flock, a keeper his park. And all these relations the Church hath to Christ, in regard of the kind offices which he continually performeth to her in greatest love. For she is his spouse, and he her husband: she his ward, and he her guardian: she his pupil, and he her tutor: she his band, and he her Sentinel: she his city, and he her watchman: she his flock, and he her shepherd: she his park, or rather dear, and he her keeper. In the verse immediately going before, the Prophet spoke in the singular number, he shall keep thee: but here in the plural, extending the care of God to the Church in general, to teach us that our heavenly father holdeth such a watchful o August. confess. Sic curas unumquemque tanquam solú cures, & sic omnes tanquam singulos. eye of providence over every one of his faithful children, as if he tended him only, and yet taketh such a care of all in general, as of every one in particular. Shall neither slumber nor sleep. p Aristot. de some. & vigil. Somnus est ligatio sensuum: Sleep is the tying of the senses: which if they be heart-bound, we are said to sleep; if slack, or lose, to slumber. The senses of our body are the windows of the soul, which in a slumber are as it were shut to, but barred and bolted when we are fast asleep. Like as we see sometimes there ariseth out of the earth a thin mist, which the sun easily pierceth with his beams, and disperseth it with his heat; sometimes a thick vapour mounteth up to the middle region of the air, where by the temper of the place it is turned into a dark cloud that obscureth the sky for many hours: in like manner, when a thin fume ascendeth from the stomach into the brain, it causeth but a slumber, out of which we easily rouse up ourselves; but when a gross vapour climbeth up thither, it overcasteth the clear sky of our fancy, and in the fall stoppeth all the passages of our senses, and then we sleep sound. But I need not discourse of the nature of sleep and slumber, there be few here but too accurately distinguish them: for though they count it a foul shame to sleep out a Sermon, yet they make no scruple of conscience to slumber, and sometimes nod; who shall not need with q Aristot. vit. praefix. op. Aristotle to hold a brazen ball in their hand over a basin, to awake them if sleep chance to surprise them: if the words of our Saviour continually ring in their ears, r Mark. 14.37. Can ye not watch with me one hour? Out of this brief representation of the nature of sleep, it appeareth that it is a matter of much more difficulty to abstain from slumbering, than from sleeping: therefore the members of this sentence may seem to be displaced; and therefore s Calvin in Psal. 121. Calvin and t Bucer in Psal. 121. Bucer thus translate the words, Non dormitat, nedum dormit; he that keepeth Israel never slumbreth, much less sleepeth: or we may paraphrase the words thus, He that keepeth Israel, neither suffereth his eyelids to slumber by day, nor his eyes to sleep by night; but keepeth a continual watch over his people. The words thus illustrated, present to our serious thoughts these most important considerations: 1. That God himself is the Church's keeper. 2. That how many, or how great enemies soever lie in wait for her, ye she is kept. Israel is an impregnable castle, not by reason of the nature of the place or situation, nor in regard of the great store of men and munition in it: but because he that keepeth it doth neither slumber nor sleep. Ecclesia oppugnatur saepe, expugnatur nunquam. Many times have they u Psal. 129.1, 2. fought against me from my youth up, may Israel now say: Many a time have they afflicted me from my youth up, yet they have not prevailed against me. There can be no State, Society, Kingdom, or Commonwealth, so strongly built and fenced, but if the floods of sedition arise, and the raging tempest of foreign forces beat upon it, it may be ruinated, because it is founded upon sand, that is, men who are but sand and dust: but let the floods of persecution arise, and the wind of heresy blow never so furiously upon the Church, yet it will stand, because it is built upon the rock Christ Jesus. What speak we of clouds, which are the windows of heaven? the gates of * Matt. 16.18. hell shall never be able to prevail against it. By the gates of hell, many learned Interpreters understand the counsels, projects, plots, and designs of wicked men; because, for the most part, the counsel among the Jews, for their better security, sat in their gate-houses, which in all strong cities are best fenced by nature or art. For which cause the spirit of God describeth the strength of any city or country by the gates thereof. He shall x Psal. 147.13. make fast the bars of thy gates: and, Thy y Gen. 22.17. seed shall possess the gate of the enemy, that is, thy seed shall take their garrisons, and occupy their strongest holds. If we like of the former interpretation, Now Israel, now England may say, the gates of hell, that is, the deep projects and counsels, plots and machinations of the Miners of Antichrist, as deep as hell, have not prevailed against me: Or if ye please, ye may take the barrels of gunpowder laid in the vault of destruction, and chambers of death, for the gates of hell; and the massy pieces of iron and wood, for the bars of these gates, which if the Devil or his instruments could have then broken open in a moment, in the twinkling of an eye, our King and Parliament, Nobles and Commons, Clergy and Gentry, with the chief records and monuments of this Kingdom, had been blown up with the breath of Satan, in a cloud of fire and brimstone into the air. That blast, in all likelihood, would have proved the last gasp of our Church and Commonwealth. If he that keepeth Israel, first God, next the King, had slept or slumbered that night: it is to be feared, we all here present had long ere this slept our last sleep in the dust of the earth. But blessed be the God of Israel, who hath saved and redeemed his people from the paw of the Devil and jaws of death, and hath raised up a mighty salvation for us in the hand of his servant James. The Devil and his instruments do not watch so narrowly to destroy us, as God and his Angels to save and protect us. He that saveth our life, in effect giveth it; and therefore Aristotle moveth a question, whom we are more bound to rescue, though it be with the peril of our lives, our father, or such a friend who hath ventured his life for us, and saved us from certain death. The decision whereof may be this, That we own our life to both; but it being impossible that we should pay it to both, in all reason we are to lay it down for him first, to whom it was first due, and that is our father: Whereupon it ensueth, that we own God many lives if we had them, because he not only gave us our life, but also saveth us from manifold deaths, both by ordinary and extradinary means, both by general and special providence. His providence in general looketh to all men good and bad, yea to all creatures whatsoever; which could not subsist for a moment, if he kept them not in the course of their nature. But above all creatures in special he is the z Job 7.20. preserver of men; among men, the children of * Deut. 32.11. Israel were his portion, the lot of his inheritance, whom he kept as the apple of his eye. As an Eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings; so the Lord led Israel. We must go yet farther; there is an Israel of Israel, to wit, the Elect in Israel, which are as a Diamond in the ring on his finger, & as the a Zach. 2.8. apple of his eye: He that toucheth you (saith he) toucheth the apple of mine eye. To them he vouchsafeth more special favours; for them he blesseth the people where they are, as he blessed Laban's house for jacob's sake, and Pharaohs for joseph's sake. To this Israel belong the promises: He shall cover thee with his b Psal. 91.4, 10, 11, 12, 13. feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler. There shall no evil befall thee, neither shall any plague come nigh thy dwelling. He shall give his Angels charge over thee to keep thee in all thy ways. They shall keep thee up in their hands, that thou dash not thy foot against a stone. Thou shalt tread upon the Lion and the Adder: the young Lion and the Dragon shalt thou trample under feet. And it is the keeper of this Israel which neither slumbereth nor sleepeth. Ye may here object, If he that keepeth Israel never slumbereth nor sleepeth, what mean those expostulations and calling up (if I may so speak) of Almighty God? Up, c Psal. 44.23, 26. Lord, why sleepest thou? arise, cast us not off for ever: arise for our help, and redeem us for thy mercy's sake. If God hath need to be awaked, he must needs be at least in a slumber: If the loud cries of his afflicted children awake him, and he standeth up like a Giant refreshed with wine to fight for them, it should seem before he was asleep. It may seem so indeed, because (according to outward appearance and semblance) he was so. When a man is asleep, though any miscall him, or make mouths at him, or put any indignity upon him, he stirreth not, nor hath any sense of any thing that is done to him. Upon this ground the sweet singer of Israel runs in descant; Rise up, d Psal. 9.19. Lord, let not man prevail, let the Heathen be judged in thy sight. Why e Psal. 35.23. standest thou afar off, O Lord? Why f Psal. 44.23. hidest thou thy face in time of trouble? Awake, O g Psal. 59 4. Lord, why makest thou as if thou hearest not? Awake to my judgement, awake, why sleepest thou? Awake to my help: and, Behold, let God arise, and let his h Psal. 68.1. enemies be scattered: let them also that hate him flee before him, etc. The slumber of Almighty God is nothing else but the connivency of his justice for a time, and it is mercy which casteth him into this sweet sleep, which yet doth not so surprise his powers, or any way bind his senses, but that he seethe the deepest plots of his enemies, he heareth their secretest consultations, and is sensible of the least wrong offered to his chosen. Oculi ejus vident, palpebrae ejus explorant filios hominum; he looketh through his eyelids, and marks well enough, though he seem to neglect it. As a fisher seethe a fish come to his hook, nibble at the bait, bite it, and swallow it down, and then he giveth a jerk with his angle-rod; so Almighty God permits wicked purposes and enterprises to hold on in a strait course, till they are even at the goal, and then he turns and overturneth them: In foribus Hydriam; he breaketh the pitcher at the door, cutteth down the ear when it is full, lanceth the sore when it is ripe. How did he suffer an invincible Navy, as they termed it, to be built and furnished for the invasion and utter subversion of our Israel, and so great a design to be carried so close, that the Fleet was in sight of the haven before it was discovered? but then in the height of their swelling pride, when in hope and almost in sight they had devoured the whole kingdom: i Claud. de Theodos. — militat aether, Et conjurati veniunt ad classica venti. Partly a tempest dispersed, partly wildfire burned, partly the sea with open mouth swallowed down their shipping. But this day presenteth afresh to our memory a stranger example of divine providence, and a prodigious design of Satan's malice, who put into the heart of that caitiff Catesby, the most hellish project and plot of treason that ever entered into the heart of man or Devil, to offer up our King, Queen, Prince, Nobles, Prelates, Judges, and all States assembled in Parliament for a holocaust, or whole offering to the Moloch of Rome. The keeper of Israel seemed for a long time to slumber, nay rather to be fast asleep. The plot is contrived, the actors designed, the engineers provided, the mine digged, the wall pierced, the seller hired, the powder bought, the murdering artillery amassed, the train laid, and the incendiary ready with match and touchwood. O preserver of mankind, save us now, or we are all but a blaze. O keeper of Israel, O sentinel of Jacob sleepest thou now when our destruction sleepeth not? But, Ecce non dormitat, neque dormit custos Israelis; be of good cheer, the keeper of Israel doth neither slumber nor sleep. By this keeper the Prophet meaneth Almighty God, whom he nameth in the verses following, The Lord himself is thy keeper: the Lord is thy shade upon thy right hand: the Lord shall preserve thee from all evil: the Lord shall preserve thy soul: the Lord shall preserve thy going out, and thy coming in from this time forth for evermore. and, Except the k Psal. 127.1. Lord keep the City, the watchman waketh but in vain. Yet in a second place we may entitle his majesty to this office of Lord-keeper: for he next under God watcheth over all Gods Israel in his kingdoms, and ecce non dormitat, neque dormit hic custos Israelis, the Lord keepeth this keeper of Israel awake, and in the dead time of the night discovereth unto him the snares of death laid for him and his people. His Majesty receiveth the word from Almighty God, though spoken softly in his ear, and scarce audibly, & gave it to his faithful servants, who by the dark light he gave them of some blow by powder, searched the place, and found the l Fax signifieth a torch or brand, Faux a chop. firebrand of Hell, and chop of the Devil, Guido Faux, with a dark lantern, making his trains, and sowing (if I may so speak) the seeds of all our destruction. How many miracles have we here of divine providence, and mirrors of his justice? Wonderful strange it was, that the arch plotter Catesby should for many months keep within him that monstrous and prodigious design, like strongest poison, and never break. Wonderful strange it was, that so horrible and damnable a conspiracy should be afterwards imparted by him to so many, noised abroad so far, brought to that maturity, that the success thereof was prophesied by some in m Novelties shall pass with a crack, and he shall give them a blow, etc. scattered papers, prayed for almost by all of the Jesuits faction, at least in general; and yet Argus with his hundred eyes, the great Counsellors of State, who have eyes and ears in all places, should have no notice of it till near the hour in which it should have been acted: and most strange of all, that his Majesty by a violent and unnatural construction of a phrase in a letter should find out the violent and unnatural intendment of the authors of this treason, to destroy the state in as n See a discourse of the Powder treason in the supplement of Fox his martyrology. little a time, as the letter would be burnt in the fire. Ye have heard the miracles of God's providence in discovery of this powder plot: behold now the mirror of his justice. Of destruction itself there is good construction to be made, and order to be observed in confusion itself, which most justly fell upon the unjust authors thereof. The first contriver of the fireworks first feeleth the flame, his powder sin upbraids him, and flieth in his * This last year 1635. the house where Catesby plotted this treason in Lambeth, was casually burnt down to the ground by powder. face. Their heads are lifted up above the house of Parliament, who would have blown up the heads and peers of our Realm thither. The quarters of the Blackbirds of Hell, and Vultures of Antichrist, that would have preyed upon the barbarously murdered and cruelly quartered and dismembered corpses of our Church and Commonwealth, are set up for a prey for the fowls of heaven; and according to the letter of our daily prayer, the eyes that waited for the destruction of our King and State, are pecked out by the Ravens of the valley, and the birds of the air have eaten them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, o Judg. 7.31 So let thine and our implacable enemies, O Lord, perish, but let them that love thee, be as the Sun when he goeth forth in his strength. Deo Patri, & Filio, & Spiritui sancto sit laus, etc. ABRAHAM HIS PURCHASE. A Sermon preached at the Consecration of the Churchyard enclosed within the new wall at Lambeth. THE LXII. SERMON. ACTS 7.16. And were carried over into Sechem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emor, of Sechem. UPon the hearing of my Text read, I suppose many look for a Funeral Sermon, and have already so christened my future discourse in their preconceits. For here is the carrying of the dead, and the interring, together with a place for burial, a Gen. 22.7. purchased by Abraham for him and his heirs for ever. But as Isaac said to his father Abraham, Behold the fire and the wood, but where is the Lamb for a offering? so they may reason with themselves, Behold the bearers, and a sepulchre, and the ground, but where is the corpse to be laid in it? My answer hereunto must be a thanksgiving to God, whose mercy hath altered the case with us, because his compassions fail not. It stood lately thus with us, when the ways of Zion mourned, because none walked in them; and the gates of the Sanctuary lamented, because almost none, specially of the better rank, who left us desolate, entered at them. We saw with weeping eyes and bleeding hearts a press as it were of dead corpses, and many suing for a reversion of a void room in our dormitory; but now (God be blessed) we have a place given for burial, and no corpses at this present to take real and corporal possession thereof. Howbeit, because what hath be fallen us heretofore, may also hereafter, and if death should strike any at this present without a writ of removal, which cannot be sued out of any court for aught I know against the dead, we know not where to bestow them: we could do no less in Christian charity and providence, than procure the bounds of our Golgotha to be enlarged. For though other houses and tenements stand void with us, the grave shall never want guests, nor the Churchyard and vaults under ground tenants against their will. All men and women are flowers, and all flowers will fall, and when they are ready to fall, we shall have slips (I fear) but too many to plant this parcel of ground which we have gained in by the gift of the father of this Sichem. But hereof hereafter, when I shall have opened my Text, and the sepulchre in it, and who were interred there, and how they came thither. If in any Text almost of the whole Scripture, surely in this the coherence needeth to be handled. For at the first sight this relation of the burial of the Patriarches seemeth to have no affinity at all with Saint Stephen's apology for himself against the Jews, who charged him with blasphemy against Moses, and against the Law. Now as in a shooting match a slander by can hardly discern the flight of an arrow, unless he mark the Archers aim, and observe the flight-shaft as soon as it is delivered out of the bow; so unless ye mark Saint Stephen's aim, and observe how he entereth into this story of the Old Testament, ye can hardly discern how direct it is to his main scope and purpose. But so it is, that as he that shooteth fare draweth his arrow backward up to the head; and as he that leapeth forward fetcheth his feeze a great way back: so doth Saint Stephen here seem to give ground, and recoil a great way backward; but it is to come on with more force, and powerfully to confound the Jews, who began not now to persecute the Saints of God, and Witnesses of Jesus Christ, but in all ages had done the like. Fabius Maximus (as b Liv. dec. 3. l. 2. Livy writeth) kept aloof off from the Carthaginian army upon a high hill, till he saw that Hannibal had foiled Minutius in the plain; but then he falleth upon him, and routs all his troops: whereupon Hannibal uttered that memorable speech, I ever feared that the cloud which hovered so long upon the hills would in the end pour down, and give us a sad shower. Saint Stephen like Fabius for a great while keepeth aloof off from the Jews, and his discourse resembleth a dark cloud hover on the top of a hill, which on the sudden in the end reigned down upon them, and caused a bitter storm, for killing first all the servants sent to them by the Master of the Vineyard, and last of all his Son. The Jews bragged much of their fathers; Saint Stephen by epitomizing the story of the Old Testament, showeth unto them that they ought rather to be ashamed of them, in whose wicked steps notwithstanding they trod, and were now (as their fathers ever had been) a stiffnecked people, of uncircumcised ears and hearts, resisting the spirit of God, and cruelly persecuting those to death, who shown before of the coming of the just One, of whom (saith he) ye have been now the betrayers and murderers: who have received the Law by the disposition of Angels, and have not kept it. The accusers of Saint Stephen articled against him, that he had uttered blasphemy against the Law of Moses, and against the Temple, because he taught that the ceremonies of the Law were fulfilled in Christ, and that the shadow ought to vanish, the body being come in place. Saint Stephen answereth for himself, that the doctrine of the Gospel was ancienter than the Law or the Temple, and that all the furniture of the Temple and Ark were made according to the pattern in the Mount, and had a reference to heavenly and spiritual things revealed in the Gospel: that God was now to be worshipped in spirit and truth, by faith in Christ now come, as he had been by the fathers before the Law in Christ to come, who by faith gave charge that their bones should be carried out of Egypt, and buried in the land of Canaan, believing that God would certainly perform his promise made unto their posterity, first of the real possession of the earthly, & after that of the heavenly inheritance by the seed of Abraham, in whom all Nations are blessed, Christ Jesus, that should be born in that land. What they gave in charge was accordingly performed, as ye hear in the words of my Text, So Jacob went into Egypt and died, he and our fathers, and were carried over into Sichem, and laid in the sepulchre that Abraham bought, etc. Ye see the coherence, but ye cannot yet discern the truth of the relation, because there is a mist on the words, which hath caused many to miss their way; and it cannot be otherwise dispelled, than by clearing this whole relation of Saint Stephen, and comparing it with the narration of Moses. 1. It is evident out of Genes. 23.16, 20. that Abraham for four hundreds shekels of silver bought the field of Ephron the Hittite, which was in Machpelah, and therein a cave to bury the dead. 2. It is evident out of Genes. 33.19. that Jacob bought a parcel of a field where he had spread his tent, at the hand of the children of Hamor Sechems' father, for a hundred pieces of money. 3. It is evident likewise out of Genes. 50.13. that jacob's sons carried him into the land of Canaan, and buried him in the cave of the field in Machpelah, which Abraham bought with the field for a possession of a burying place of Ephron the Hittite before Mamre. 4. It is evident out of Jos. 24.32. that the children of Israel brought the bones of Joseph out of Egypt, and buried them in Sechem in a parcel of ground which Jacob bought of the sons of Hamor the father of Sechem for a hundred pieces of silver, and it became the inheritance of the children of Joseph. Now the points of difficulty are three: 1. Whether all the Patriarches were buried in Sechem, or only Joseph. For in the book of Josuah there is mention made of none buried there but Joseph; yet Saint Stephen here speaketh in the plural number, Our fathers died, and were carried over into Sechem. And Saint Jerome, who lived in those parts writeth, that in his time the sepulchre of the twelve Patriarches was to be seen in Sechem. 2. Whether Abraham or Jacob bought this field wherein they were buried. For both bought ground for burial, but not at the same rate, nor in the same place, nor from the same Landlords. For Abraham paid for his purchase four hundred pieces of silver, Jacob an hundred: abraham's lay in the country of Heth, jacob's of Sechem: Abraham bought it of Ephron the Hittite, Jacob of Hamor the Sechemite. If the Patriarches were laid in a sepulchre at Sechem, it could not be that which Abraham bought: for that was not in the tenure and occupation of the Sechemites, but of the Hittites. 3. Whether Hamor were the father or son of Sechem. For in Genesis we read, that he was the father of Sechem: but in the Acts many translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the son of Sechem. 1. The first doubt may be thus cleared. Joseph alone was buried in Sechem, and rested there: but the other Patriarches were at the first buried at Sechem, but afterwards removed from thence to Ephron, and were buried all in Abraham's vault or cave: thus Josephus & S. Jerome are easily reconciled. For though the bones of them all lay in Ephron, yet at Sechem there might be some monument of them remaining, as empty tombs with some inscription. 2. The second difficulty is much more intricate, and those who have striven to get out of it have more entangled themselves and others in it. Calvins' answer is somewhat too peremptory, that there is an error in all our copies of the New Testament, and aught to be corrected: and though Beza go about to excuse the matter by a semblance of some like misnomer in the Gospel, yet this his observation, unless he could produce some ancient copies, wherein such mistakes were not to be found, openeth a dangerous gap to Infidels and Heretics, who hereby will be apt to take occasion to question the infallible truth of the holy Writ. Canus in going about to take out the blot, maketh it bigger, saying, that Saint Luke erred not in relating Saint Stephen's speech, but that Saint Stephen's memory failed him, and that through error or inadvertency he confounded jacob's purchase with abraham's. This answer cometh near to blasphemy: for no man doubteth but that Saint Stephen in his speech spoke as he was inspired by the holy Ghost. Therefore Lyranus, Lorinus, and many others, think to salve all by putting two names upon the same man, whom they will have sometimes to be called Ephron, sometimes Hamor: but they bring no good proof out of Scripture for it; and though they could make Ephron and Hamor the same man, yet they can never make the cave in the land of the Hittites, and that in the land of the Sechemites to be one and the same parcel of ground. With submission to more learned judgements (quia hic Delio opus est natatore) I take it that either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendered by, & joined to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and a comma at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the sense is, That the Patriarches were translated into Sechem by the Sechemites, and laid in Abraham's sepulchre which he bought for money: or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood, and then the meaning will be this, That some of the Patriarches were laid in Abraham's sepulchre, some in the field that Jacob bought. Thus then (according to the original) we may render this verse, And they were carried over into Sechem, and laid in the sepulchre that Abraham bought, besides that which Jacob bought of Hamor, that is: Jacob died, and our fathers, and some of them were bestowed in Sechem in the cave which Jacob bought, and some of them in that which Abraham bought. 3. The third doubt is easily resolved. For Hamor was the father of Sechem, as we read Genes. 33.19. neither doth S. Stephen gainsay it: for his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Sechem, which should have been translated the father of Sechem, as Herodotus in Clio saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in Thalia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mar. 15.40. and Saint Mark, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Adrastus of Midas, to wit, the father of Midas; Cyrus of Cambyses, that is, the father of Cambyses; Mary of James, that is, Marry the mother of James. The mist being thus dispelled, we may clearly see our way, and readily follow the Patriarches in the funeral procession from Egypt, first to Sechem, and afterwards to Ephron. And they were carried over, etc. This transportation offereth to our religious thoughts two acts: 1. Of Piety, 2. Of Charity. both significative and mystical. For the carrying the Patriarches bones from Egypt to Canaan, shadoweth our removal after death from Egyptian darkness to the inheritance of Saints in light; and the laying them by the bones of Abraham may represent unto us how the souls of all the faithful immediately after they were severed from their bodies, are carried by Angels into the bosom of Abraham. The first I call an act of piety or religion, because the Patriarches before their death by faith gave charge of their bones; and their posterity executed their last Will in this point, to profess their faith in God's promise, which was to give the land of Canaan to their seed for an inheritance, and accordingly by their dead bodies they took a kind of real possession thereof. And they. As by a Synecdoche the soul is put for the man, Anima cujusque is est quisque; so by the same figure the corpses of the Patriarches are called the Patriarches. Poole elegantly called his dead body his depositum: Scaliger his relic: Saint Paul the tentmaker agreeable to his profession, called it an earthly tabernacle. And although indeed it be but the casket which contains in it the precious ring, our immortal spirit, yet in regard of the union of it to the soul, and because it concurreth with the soul to the physical constitution of a man, it may by a figure be called a man. Yea, but had the Patriarches no privilege, but must they go the way of all flesh? They must: for earth is in their composition, and into the earth must be their resolution. As the world is a circle, so all things in the world in this are like a circle, that they end where, or as they began. The vapours that are drawn up from the earth, fall down again upon the earth in rain. The fire that descended at the first from the region of fire in the g Pickolom. Phys. hollow of the Moon, ascends up thither again. The waters that flow from the sea return back to the sea: in like manner the soul of man, which was infused by God, returneth to God that gave it; but the body, which was made of red earth, returneth to dust as it was. We need not inquire of Scripture where reason speaketh so plain, nor interrogate reason where sense giveth daily testimony to the truth. Every passing bell rings this lesson in our ears: Omnis loculus locus est; every coffin is a topicke to prove it: every grave lays it open to us: every speechless man on his deathbed cries out to us, Memento mori, quod tueris eris. Were carried over into Sechem. The life of man is a double pilgrimage: 1. Of the outward man. 2. Of the inward man. The outward traveleth from the cradle to the coffin, the inward from earth to heaven. Of all creatures man only is properly a pilgrim on earth; because he alone is borne, and liveth all his time here out of his own country: of all men the Patriarches were the greatest pilgrims, both in life and death; for they spent all their life in wearisome and dangerous peregrinations, and after their death their bodies went as it were in pilgrimage, and there visited first Sechem, and then Machpelah, where they took up their rest. It is the usual wish and proverbial speech of men, Though I toil and moil here, yet I hope one day I shall rest in my grave. No man can promise himself so much: for not only the bodies of men accursed of God have been digged out of their graves, to teach us, that there is no sanctuary for a wicked person living or dying; but even God's servants have been oftentimes removed out of their earthly beds, some in honour to them, and others out of malice again●●●em, to dishonour and disgrace them. The bodies of Gervasius and Protasius, Martyrs, were translated from a blind and obscure place in Milan where they lay, to a more celebrious and illustrious Church, to do them the greater honour: on the contrary, Eusebius writeth, that diverse Martyrs in France were by the Gentiles plucked out of their graves, and burnt to ashes, and their ashes cast into the river Rouen: and the Papists, as if they would make it known to the world that no Painims or Gentiles should outdo them, in wreaking their malice against the professors of the truth, both digged up Wickliff's and Peter Martyrs wives, and Paulus Fagius their bones after they had been long interred: Nec livor post fata quievit. The Tombstone is said to be the bound of malice, and death a supersedeas for envy and all uncharitable proceed: yet blind zeal in persecuting the members of Christ Jesus exceeds these bounds, and all terms of common humanity. O unheard of cruelty, saith the blessed Martyr Saint h Cyp. de laps. Saevitum est in plagas, & jam in servis Dei non torquebantur membra, sed vulnera. Cyprian, Their rage falleth upon the stripes of God's servants, and they now torture not so much their members as their wounds. We may go on further, because Popish cruelty hath gone on further, and say: Saevitum est in cadavera, saevitum est in ossa, saevitum est in cineres, saevitum est in manes: the rage and malice of Papists against Protestants is not satisfied with their blood, nor expireth with their life; they fall like savage Jackals upon their carcases, they dig up their graves, they rifle their coffins, they burn their bones, they persecute their ghosts; and this is their charity which they so much brag of. But I leave them, and come to the sepulchre which Abraham bought, where the Patriarches were laid. And were laid in the sepulchre. Though it little import the souls of God's Saints in heaven what becometh of their dead corpse on earth, no more than it concerneth a newly elected King, when he hath his Princely robes on him, what becomes of his old cast suits of apparel: in which regard Saint i Aug. confess. l. 9 c. 11. Nihil longé est à Deo, nec timendum mihi ille ne agnoscat in fine saeculi unde resuscitet. Monica told her son at her death, that she took no care where she was interred; yielding this for a reason, It is nothing to me (saith she) whether I lie fare from home, or from any Church; I am sure nothing is fare from God: neither do I fear but that he will find me at the last day, and raise up my corpse wheresoever it lies. Yet because the bodies of God's Saints were temples of the holy Ghost, and served as instruments in the performance of all duties of piety and charity; our piety and charity in some respect extendeth to them: piety I say, not to worship them, for that is idolatry; not to pray to them, for that at the best is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will-worship, and unwarrantable devotion; not to pray for them, for that is superstition: but to give God thankes for them, and to expect their and our joyful resurrection: charity to preserve their good name alive, and to bury their dead corpses, although I grant with Saint k Lib. 1. de civet. Dei, c. 12. Omnia ista curatio funeris, conditio sepultu●ae pompa exequia●um m●gis sun● solatia vivorum quàm subsidia mortuorum. Et c. 13. Si enim paterna vestis & annulus tantò charior est posteris, quantò erga parents major est affectus, nullo modo spernanda sunt corpora, quae utique multo familiarius atque conjunctius quàm quaelibet indumenta gestamus. Austin, that the care of funerals, and pomp of hearses, and rites of burial are rather comforts of the living, than helps of the dead: yet with the same Austin I cannot but acknowledge that the bodies of our parents or friends may challenge more affection and respect to them, than the apparel ring, or jewel they wore, which yet we make great account of, and carefully keep for their sake. Doth not Nature herself teach us this work of mercy to the dead? Do not some birds that are loving to man, if they spy a dead corpse in the wood, cover it over with leaves? Doth the young Phoenix (as l Annal. l. 10. Phoenici cura primo sepeliendi patris, sublato myrrhae pondere subit patrium corpus, & in Solis templum perfert. Tacitus writeth) as soon as ever it hath life, take care of burying the parent, carrying his corpse with a quantity of Myrrh, and laying it in the Temple of the Sun? and shall not men endued with reason and understanding do the like not only to their parents and friends, but even to strangers and their very enemies, especially if there be worth in them? Alexander the great opening Cyrus' Tomb, set a crown upon his Hearse, and carefully shut it again. Hannibal gave Marcellus the Roman Consul an honourable burial, put his ashes in a silver pot, and crowned it with a crown of gold, and sent it to his son to inter it. (To speak nothing of Cannibals, man-eaters, and other savages) all civil people in the world bury their dead, though in a different manner, and with several rites. The Jews washed, the Egyptians embalmed the corpse, the Romans burned them with sweet perfumes, and kept the ashes in an urn or pot: the Ethiopians curiously paint them, and lay them in a glazed coffin: the most common and most agreeable to Scripture is interring the corpse. Moses alludeth to it: m Gen 3.19. Dust thou art, and to dust shalt thou return: and Solomon, n Eccles. 12.7. Then shall the dust return to the earth as it was: and David, o Psal. 30.9. What profit is there then in my blood when I go down to the pit? shall the dust praise thee? or shall it declare thy truth? The Greeks' for the most part, and other Nations also, excepting those above named, interred their dead: and therefore p Plin nat. hist. l. 2. c. 63. Haec nascentes excipit, natos alit novissimè complexa gremio jam reliquà naturà abdicatos, tum maximé ut matter operiens, nomen prorogat ti●ulis, etc. Pliny calleth the earth our tender mother, which receiveth us into her bosom, when we are excluded as it were out of the world, and covereth our nakedness and shame, and guardeth us from beasts and fowls, that they offer no indignity to our carcases. Now because it is to small purpose to bestow the dead in rooms under ground, if they may not keep them, Abraham wisely provided for this: for he laid down a valuable consideration for the field where the cave was. Were laid in the sepulchre that Abraham bought for a sum of money. As Abraham here bought a field outright, and thereby assured the possession thereof to his posterity; so by his example the Synagogue under the Law, and the Catholic Church under the Gospel, especially in days of peace, secured certain places for the burial of the dead, either purchased for money, or received by deed of gift: and after they were possessed of them, sequestered them from all other, and appropiated them to this use only; by which sequestration and appropriation all such parcels of ground became holy, in such sort that none might otherwise use or employ them, than for the burial of the dead, without sacrilege or profanation. As the holy oil ran from Aaron's head to his body, and the skirts of his garments, so holiness stayeth not in the Chancel as the head, but descendeth to the whole body of the Church and the Churchyard as the skirt thereof. Mistake me not, brethren, I say not that one clod of earth is holier than another, or any one place or day absolutely, but relatively only. For as it is superstition to attribute formal or inherent holiness to times, places, parcels of ground, fruits of the earth, vessel, or vestments; so it is profaneness to deny them some kind of relative sanctity, which the holy Ghost attributeth unto them in Scripture, where we read expressly of holy ground, holy days, holy oil, and the like. To clear the point we are to distinguish of holiness yet more particularly, which belongeth 1. To God the Father, Son, and Spirit by essence. 2. To Angels and men by participation of the divine nature or grace. 3. To the Word and Oracles of God by inspiration. 4. To types, figures, sacraments, rites and ceremonies by divine institution. 5. To places, lands, and fruits of the earth, as also sacred utensils, by use and dedication: as 1. Temples with their furniture consecrated to the service of God. 2. Tithes and glebe lands to the maintenance of the Priests. 3. Churchyards to the burial of the dead. Others come off shorter, and dichotomize holy things, which say they are 1. Sanctified, because they are holy, as God his name and attributes, etc. 2. Holy, because they are sanctified, 1. Either by God to man, as the Word and Sacraments. 2. Or by man to God, as Priests, Temples, Altars, Tables, etc. Of this last kind of holy things by dedication, some are dedicated to him 1. Immediately, as all things used in his service. 2. Mediately, as all such things without which his service cannot be conveniently done; and here come in Churchyards, without which, some religious works of charity cannot be done with such conveniency or decency as they ought. The Church is as God's house, and the yard is as the court before his door: how then dare any defile it, or alienate it, or employ it to any secular use for profit or pleasure? To conclude, all Churchyards by the Ancients are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dormitories, or dortories, wherein they lie that sleep in Jesus. Now it is most uncivil to press into, or any way abuse the bedchamber of the living, and much more of the dead. What are graves in this dormitory but sacred vestries, wherein we lay up our old garments for a time, and after take them out, and resume them new dressed and trimmed, and gloriously adorned, and made shining, and s Mar. 9.3. exceeding white as snow (so as no Fuller on earth can white them?) These shining raiments God bestow upon us all at the last day, for the merits of the death and burial of our Lord and Saviour. Cui, etc. THE FEAST OF PENTECOST. A Sermon preached on Whitsunday. THE LXIII. SERMON. ATCS' 2.1. And when the day of Pentecost was fully come, they were all together with one accord in one place. SAint a Hom. in die ascens. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostome, comparing the works of redemption with the works of creation, observeth, that as the Father finished the former, so the Son the later, in six days especially: in memory whereof his dearest Spouse, the Catholic Church, hath appointed six solemnities to be kept by all Christians, with greatest fervour of devotion, and highest elevation of religious affections. These are Christ his 1. Virgin birth. 2. Illustrious Epiphanie. 3. Ignominious death. 4. His powerful resurrection. 5. His glorious ascension. 6. His gracious sending down of the holy Ghost. The day of 1. His incarnation, by which he entered into the world. 2. His manifestation, on which he entered upon his office of Mediator. 3. His passion, on which he expiated our sins. 4. His resuscitation, by which he conquered death & the grave. 5. His triumphant return into heaven, on which he took seizing and possession of that kingdom for us. 6. His visible mission of the holy Ghost, in the similitude of fiery cloven tongues, on which he sealed all his former benefits to us, and us to the day of redemption. This last festival in order of time was yet the first and chiefest in order of dignity. For on Christ's birth day he was made partaker of our nature, but on this we were made partakers after a sort of his: in the Epiphany one star only stood over the house where he lay, on this twelve fiery tongues, like so many celestial lights, appeared in the room where the Apostles were assembled: on the day of his passion he rendered his humane spirit to God his father, on this he sent down his divine spirit upon us: on the resurrection his spirit quickened his natural body, on this it quickened his mystical, the Catholic Church: on the ascension he took a pledge from us, viz. our flesh, and carried it into heaven, on this he sent us his pledge, viz. his spirit in the likeness of fiery tongues, with the sound of a mighty rushing wind. After which the Spouse, as Gorrhan conceiveth, panted, saying, b Cant. 4.16. Awake, O North wind, and come thou South, blow upon my garden, that the spices thereof may flow out; let my Beloved come into his garden, & eat his pleasant fruits. The wind she gasped for, what was it but the spirit? and what are the fragrant spices she wishes may flow, but the graces of the holy Ghost, which David calleth gifts for men in the eighteenth verse of the 68 Psalm? the former part whereof may furnish the feast we lately celebrated, with a fit anthem, Thou hast ascended up on high, thou hast led captivity captive: the later may supply this present, thou hast received gifts for men, yea for the rebellious also, that the Lord God may dwell among them. Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation: for on this day Christ received gifts for his Church, the gifts of faith, hope and charity, the gift of prayer and supplication, the gift of healing and miracles, the gift of prophecy, the gift of tongues, and the interpretation thereof. Verily, so many and so great are the benefits, which the anniversary return of this day presenteth to us, that as if all the tongues upon the earth had not been sufficient to utter them, a supply of new tongues was sent from heaven to declare them in all languages. The new Testament was drawn before, and signed with Christ's blood on good Friday; but c Ephes. 4.30. Grieve not the holy spirit of God, whereby ye are sealed to the day of redemption. sealed first on this day by the holy spirit of God. Christ made his last Will upon the cross, and thereby bequeathed unto us many fair legacies: but this Will was not d 1 Cor. 12.4, 5, 8. There are differences of administrations, but the same Lord: and diversity of gifts, but the same spirit. For to one is given by the same spirit, the word of wisdom, unto another the word of knowledge, by the same spirit. administered till this day; for the e And 2 Cor. 3.8. How shall not the ministration of the spirit be rather glorious? ministration is of the spirit. Yea, but had not the Apostles the spirit before this day? did not our Lord breathe on them, (John 20.22.) the day he rose at evening, being the first day of the week, saying, Receive ye the holy Ghost? The learned answer, that they had indeed the spirit before, but not in such a measure: the holy Ghost was given before according to some ghostly power and invisible grace; but was never sent before in a visible manner: before they received him in breath, now in fire: before he was f Calv. in Act Anteà respersi erant, nunc plenè imbuti. sprinkled, but now poured on them: before they received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: before authority to discharge their function, but now power to work wonders: before they had the smell, now the substance g Aug. hom. de Pent. Nunc ipsa substantia sacri defluxit unguenti, cujus fragrantia totius orbis latitudo impleretur; & iterum adfuit hoc die fidelibus, non per gratiam visitationis & operationis, sed per praesentiam majestatis. of the celestial ointment was shed on them: they heard of him before, but now they saw and felt him 1. In their minds, by infallible direction: 2. In their tongues, by the multiplicity of languages: 3. In their hands, by miraculous cures. S. Austin truly observeth, that before the Apostles on this day were endued with power from above, they never strove for the Christian faith unto blood: when Satan winnowed them at Christ's passion they all flew away like chaff. And though S. Peter's faith failed not, because it was supported by our Lord's prayer, Luke 22.32. yet his courage failed him in such sort, that he was foiled by a silly damsel: but after the holy Ghost descended upon him and the rest of the Apostles, in the sound of a mighty rushing wind, and in the likeness of fiery cloven tongues, they were filled with grace, and inflamed with zeal, and they mightily opposed all the enemies of the truth, and made an open and noble profession thereof before the greatest Potentates of the world, and sealed it with their blood, all of them save S. John; who had that privilege that he should stay till Christ came, glorifying the Lord of life by their valiant suffering of death for his name's sake. In regard of which manifold and powerful effects of sending the spirit on this day, which were no less seen in the flames of the Martyrs, than in the fiery tongues that lighted on the Apostles, the Church of Christ, even from the beginning, celebrated this festivity in most solemn manner; and not so only, but within 300. years after Christ's death, the Fathers in the Counsels of h Concil. Elib. c. 43. Cuncti diem Pentecostes celebrent, qui non fecerit quasi novam heresem induxerit pumatur. Eliberis mounted a canon, thundering out the pain of heresy to all such as religiously kept it not. If the Jews celebrated an high feast in memory of the Law, on this day first proclaimed on mount Sinai; ought not we much more to solemnize it in memory of the Gospel now promulgated on mount Zion by new tongues sent from heaven? If we dedi●●● peculiar festivals to God the Father the Creator, and God the Son the Redeemer; why should not God the holy Ghost the Sanctifier have a peculiar interest in our devotion? S. i Serm. in die Pent. Si celebramus sanctorum solennia, quanto magis ejus à quo habuerunt ut sancti essent, quotquot fuerunt sancti? si veneramur sanctificatos, quanto magis sanctificatorem? Bernard addeth another twist to this cord, If we deservedly honour Saints with festivals, how much more ought we to honour him, who maketh them Saints? especially having so good a ground for it, as is laid down in this chapter and verse: And when the day of Pentecost was come. As a prologue to an act, or an eeve to an holy day, or the Parascheve to the Passeover, or the beautiful gate to the Temple; so is this preface to the ensuing narration: it presenteth to our religious thoughts a threefold concurrence: 1. Of time. 2. Of place. 3. Of affections. Upon one and the self same day, when all the Apostles were met in one place, and were of one mind, the spirit of unity and love descendeth upon them. Complementum legis Christus, Evangelii spiritus; As the descending of the Son was the compliment of the Law, so the sending of the spirit is the compliment of the Gospel: and as God sent his Son in the fullness of time, so he sent the spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the fullness of the fiftieth day. When the Apostles number was full, and their desire and expectations full, than the spirit came down, and filled their hearts with joy, and their tongues with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Magnifica Dei facta, the wonderful works of God, vers. 11. That your thoughts rove not at uncertainties, may it please you to pitch them upon four circumstances. 1. The time, when. 2. The persons who, They. 3. The affection or disposition, were with one accord. 4. The place, in one place. 1. The time was solemn, the day of Pentecost. 2. The persons eminent, the Apostles. 3. Their disposition agreeable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. The place convenient, in an upper room at Jerusalem, where Christ appointed them to wait for the k Act. 1.4. promise of the father. 1. Of the time. In the Syriac and Latin we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dies, days, in the plural number: but in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day in the singular. The Syriac and the Latin had an eye to the whole number of days, which now amounted unto fifty: the original designeth in the singular the precise day which made it up fifty, the day by the access whereof to the 49. the number of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or fifty, was made complete. Word for word according to the original we should thus read my text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in or upon the fulfilling of the fiftieth day from the feast of first fruits. Metal upon metal is no good Heraldry; yet feast upon feast is good Divinity: especially when the one is the type, the other the truth. For this reason l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Severianus conceiveth that our Saviour was offered up for our sins on the cross, the day and time of the day when the Paschall Lamb, according to the Law, was to be killed, to set the face to the picture, the truth to the type, that the body might as it were drive out the shadow, and occupy the space thereof. And in like manner m In haec verba, ut ostenderet & tum spiritum sanctum legem tulisse, & nunc legem far. Theophylact imagineth that he sent the spirit fifty days after, when the Jews kept a feast for the Law, to show that as then the holy Ghost proclaimed the Law, so now also: then the law and covenant of works, now the law of faith and covenant of grace. S. o Aug. hom. de Pent Sicut 50. post pascha die lex lata fuit manu Dei scripta in tabulis lapideis: ita spiritus, cujus officium erat eam cordibus inscribere, condemn diebus post resurrectionem Christi, qui est pascha nostrum, implevit, quod in legis promulgatione figuratum erat. Austin giveth another relish of his own; As (saith he) fifty days after Easter the Law was given, written by the finger of God in tables of stone: so the spirit, whose office it is to write it in the hearts of men, just so many days after Christ's resurrection, who is our Passover, fulfilled that which was figured in the publishing of the Law. S. p Chrys. hom. de Pent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysostome striketh upon a different string, yet maketh good music: others fetched the congruity from the Law, he from nature. What, saith he, is Pentecost? It signifieth that season of the year, wherein the Jews thrust their sickle into the corne-harvest. In like sort the Lord of the harvest disposed that now the Apostles should put their sickle (the sickle of the Word) into the harvest of the world and reap it. I shall not need to strain farther for congruities, S. Cyrill and S. Ambrose give me the hint of another synchronisme; for they affirm that on this day the Angel descended into the pool of Bethesda, and after the troubling the water cured the sick whatsoever the disease was. And what fit day could have been thought upon for the holy Ghost to descend, to bestow the gift of miraculous cures, than upon this day of healing? I could tell you of the Jubilee, which fell upon the fiftieth year, in which all possessions returned to their former owners, and acquittances were given for all debts: but because the best stomaches rather desire solid than sweet meats, I therefore content myself at this present with q Calv. come. in Act. 2. Festo die quo ingens multitudo Hierosolymae confluere solebat, editum est miraculum quo illustrius redderetur. Calvin his observation upon the circumstance of time. This solemnity being next to that of the Passover, was the fittest time to make the miracle wrought upon it more illustrious. For this reason Christ came up so often to Jerusalem at their solemn feasts, and S. Paul made haste in his journey that he might be there at the feast of Pentecost, to win more souls by the preaching of the Gospel, in a time of so great confluence of people from all parts. There is no fishing to the sea, and now it was full sea at Jerusalem, all the cities in Palestine like so many rivers emptying themselves into it. The gift of tongues could not at any time so fitly have been bestowed as at this, when there were present at Jerusalem men of every nation under heaven, Acts 2.5, 6. To convince all gainsayers of the miracle, What are these (say they) that speak? Are they not Galileans? How then hear we every one speak in our own tongue where we were borne? Parthians, and Medes, and Elamites, and they that dwell in Mesopotamia, and in Judea, and Cappadocia, Pontus and Bythinia, Phrygia and Pamphylia, in Egypt, and the parts of Libya about Cyrene, and strangers of Rome, Jews and Proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God, vers. 7, 8, 9, 10, 11, As we read in the 19 Psalm, vers. 2. Dies ad diem eructat sermonem, & nox ad noctem ostendit scientiam; Day unto day uttereth speech, and night unto night showeth knowledge, or giveth intelligence: so here, Lingua ad linguam eructat sermonem: the tongues of men of all nations gave testimony to the miraculous gift of tongues in the Apostles. It is the wisdom of State, to appoint beacons to be set up on the highest hills, to give notice to all the Country. And Christ himself commandeth us not to hide a candle under a bushel, but to set it on a candlestick, that it may give light to all that are in the house. And in this consideration those Preachers of the glad tidings of salvation, who have had the best foil of modesty to set off the lustre of their knowledge, have yet been desirous to deliver their Embassage from God to men in the fullest assemblies: not to gain thereby more applause to themselves, but more souls to God. When the ears stand thick in a cornfield, not a drop of rain falleth besides them on the ground. And this is a principal end of our celebration of Christian feasts, to draw multitudes together to hear Christ preaching by his Ministers, and working still miraculous cures upon the souls of men, by the Sacraments administered in the Church. And so from the holy day, I proceed to the sacred persons assembled on it, viz. the Apostles. They were all together. Beza telleth us of an ancient manuscript, in which he found the substantive added to the adjective omnes, viz. Apostoli, which words though I find not in our copies, yet by comparing this verse with the last of the former chapter, it appeareth that the all here must be restrained to the Apostles, or principally meant of them; for they were, as S. Austin setteth them r Aug. serm. de Pent. Tanquam duodecim radii solis, seu totidem lampades veritatis totum mundum illuminantes. forth, twelve beams of the sun of righteousness, or twelve great torches of the truth enlightening the whole world. They were as the twelve Patriarches of the new Testament, to be consecrated as ecumenical Pastors throughout all the earth: they were as the s Exod. 15.27. twelve Wells of water in Elim, from whence the crystal streams of the water of life were to be derived into all parts: they were as the twelve t Apoc. 12.1. stars in the crown of the woman which was clothed with the sun, and the moon under her feet: and as the twelve u Apoc. 21.14. precious stones in the foundation of the celestial Jerusalem. The present assembly in this upper room was no other than a sacred Synod; and in truth there can be no Synod where the Apostles or their successors are not present, and Precedents. For all assemblies, how great soever, of Lay-people, called together about ordering ecclesiastical affairs, without Bishops and Pastors, are like to Polyphemus his vast body without an eye: Monstrum horrendum informe ingens cui lumen ademptum. But when the Apostles and their successors, Bishops, and Prelates, and Doctors of the Church are assembled, and all are of one accord, and bend their endeavours one way, to settle peace and define truth, Christ will make good his promise, to be in the * Matt. 18.20. When two or three are gathered together in my name, there am I in the midst of them. And, midst of them, and by his spirit to lead them into x John 16.13. When the spirit of truth is come, he will guide you into all truth. all truth. With one accord. All the ancient and later Interpreters accord in their note upon the word accord, that Animorum unio & concordia est optima dispositio ad recipiendum Spiritum sanctum: that Unity and concord is the best disposition of the mind, & preparation for the receiving of the holy Ghost. The bones in Ezekiel were y Ezek. 37.7, 8. joined one to another and tied with sinews, before the wind blew upon them and revived them: so the members of Christ must be joined in love, and coupled with the sinews of charitable affections one towards another, before the holy Spirit will enlive them. Mark (saith S. z Serm. de Temp. Membrum amputatum non sequitur spiritus: cùm in corpore erat vivebat, precisum amittit spiritum. Austin) in the natural body, how if a member be cut off, the soul presently leaveth it; while it was united to the rest of the members it lived, but as soon as ever it was severed, it became a dead piece of flesh: so it is in the mystical body of Christ; those who sever themselves by schism or faction from the body and their fellow-members, deprive themselves of the influence of the holy Spirit. Peruse the records of the Church, and you shall find for the most part that faction hath bred heresy. When discontented Churchmen of eminent parts sided against their Bishops and Superiors, God's spirit left them, and they became authors of damnable heresies. This was Novatus his case after he made a faction against Cyprian: Donatus after he made a faction against Meltiades: Aerius after he made a schism against Eustatius: and do we not see it daily in our Separatists, who no sooner leave our Church, but the spirit of God quite leaveth them, and they fall from Brownisme to Anabaptisme, from Anabaptisme to Familisme, and into what not? The Church and Commonwealth, like the * Plin. l. 2. nat. hist. c. 105. Lapis Tyrrhenus grandis innatat, comminutus mergitur. Lapis Tyrrhenus, while they are whole swim in all waters; but if they be broken into factions, or crumbled into sects & schisms, they will soon sink, if not drown. And so I pass, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their unanimity of affection, to their concurrence in place. In one place. The last circumstance is the place, which was an upper chamber in Jerusalem. The Apostles and Disciples stayed at Jerusalem after the ascension of our Lord, partly in obedience to his a Acts 1.4. command, which was not to departed out of Jerusalem till they were endued with power from above: partly to fulfil the prophecy, the b Esay 2.3. Law shall go out of Zion, and the word of God out of Jerusalem. They kept all together out of love, and for more safety; and they took an upper chamber that they might be more private and retired, or because in regard of the great confluence of people at this feast, they could not hire the whole house: or as Bernardinus conceiveth, to teach us that the spirit of c Com. in Act. Ut discamus quod datur spiritus iis qui se ab imis attollunt, & rerum sublimium contemplatione ut cibo se oblectant. God is given to such as raise up themselves from the earth, and give themselves to the contemplation of high and heavenly mysteries. Now to descend from this higher chamber, and to come near to you by some application of this text: It will be to little purpose to hear of the Apostles preparation this day, if we prepare not ourselves accordingly: to discourse of their entertainment, and receiving the holy Spirit, if we receive him not into our hearts. It is a mockery, as Fulgentius hath it, Ejus diem celebrare, cujus lucem oderimus, To keep the day of the Spirit, if we hate his light. If we desire to celebrate the feast of the Spirit, and by his grace worthily receive the Sacrament of Christ his flesh, we must imitate the Apostles and Disciples in each circumstance. 1. Rely upon God's promises by a lively faith, of sending the spirit of his Son into our hearts, and patiently expect the accomplishment of it many days as they did. 2. Ascend into an upper chamber, that is, remove ourselves as fare as we can from the earth, and set our affections upon those things that are above. 3. Meet in one place, that is the Church; to frequent the house of God, and when we are bid, not to make excuses, but to present ourselves at the Lord's board. 4. Not only meet in one place, but as the Apostles did with one accord, to reconcile all differences among ourselves, and to purge out all gall of malice, and in an holy sympathy of devotion, to join sighs with sighs, and hearts with hearts, and hands with hands, and lifting up all together with one accord, sing, Come holy Ghost: so as this day is Pentecost, in like manner this place shall be as the upper room where they were assembled, and we as the Apostles and Disciples, and the Word which hath now been preached unto us, as the sound of that mighty rushing wind which filled that room: and after we have worthily celebrated the feast of the Spirit, and administered the Sacrament of our Lord's body and blood, we shall feel the effects of both in us: viz. more light in our understanding, more warmth in our affections, more fervour in our devotions, more comfort in our afflictions, more strength in temptations, more growth in grace, more settled peace of conscience, and unspeakable joy in the holy Ghost: To whom with the Father and the Son be ascribed, etc. THE SYMBOL OF THE SPIRIT. THE LXIV. SERMON. ACTS 2.2. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. SAint Luke in the precedent verse giveth us the name, & in this the ground of the solemn feast we are now come to celebrate, with such religious rites as our Church hath prescribed, according to the precedents of the first and best ages. The name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the feast of the fiftieth day from Easter; the ground thereof the miraculous apparition, and (if I may so speak) the Epiphany of the holy Spirit in the sound of a mighty rushing wind, & the light of fiery cloven tongues shining on the heads of the Apostles, who stayed at Jerusalem, according to our Lords command, in expectation of the promise of the holy Ghost, which was fulfilled then in their eyes, and now in our ears, and I hope also in our hearts. After God the Father had manifested himself by the world's creation, and the works of nature, and God the Son by his incarnation, and the works of grace; it was most convenient, that in the third place the third person should manifest himself, as he did this day by visible descension, and works of wonder. Before in the third of Matthew at the Epiphany of our Saviour, the Spirit appeared in the likeness of a dove; but here (as ye hear) in the similitude of fiery cloven tongues, to teach us, that we ought to be like doves, without gall in prosecution of injury done to ourselves; but like Seraphins, all fire, in vindicating God's honour. This moral interpretation Saint a Greg. tert. pas. Omnes quos implet, & columbae simplicitate mansuetos, & igne zeli ardentes exhibet. Et ib. Intus arsit ignibus amoris, & foras accensus est zelo severitatis: causam populi apud Deum lachrymis, causam Dei apud populum gladiis allegabat, etc. Gregory makes of these mystical apparitions: All whom the spirit fills he maketh meek by the simplicity of doves, and yet burning with the fire of zeal. Just of this temper was Moses, who took somewhat of the dove from the spirit, and somewhat of the fire. For being warm within with the fire of love, and kindling without with the zeal of severity, he pleaded the cause of the people before God with tears, but the cause of God before the people with swords. Sed sufficit diei suum opus, sufficient for the day will be the work thereof: sufficient for this audience will be the interpretation of the sound: the mystical exposition of the wind which filled the house where the Apostles sat, will fill up this time. And lest my meditations upon this wind should pass away like wind, I will fasten upon two points of special observation, 1. The object vehement, the sound of a mighty rushing wind. 2. The effect correspondent, filled the whole house. Each part is accompanied with circumstances: 1. With the circumstance of 1. The manner, suddenly. 2. The source or terminus à quo, from heaven. 2. With the circumstance of 1. The place, the house where: 2. The persons, they: 3. Their posture, were sitting. 1. Harken suddenly, there came on the sudden. 2. To what? a sound. 3. From whence? from heaven. 4. What manner of sound? as of a mighty rushing wind. 5. Where? filling the room where they were sitting. That suddenly when they were all quiet there should come a sound or noise, and that from heaven, and that such a vehement sound as of a mighty rushing wind, and that it should fill the whole room where they were, and no place else, seems to me a kind of sequence of miracles. Every word in this Text is like a cock, which being turned, yields abundance of the water of life, of which we shall taste hereafter. I observe first in general, that the Spirit presented himself both to the eyes and to the ears of the Apostles: to the ears, in a noise like a trumpet to proclaim him: to the eyes, in the shape of tongues like lights to show him. Next I observe, that as there were two sacred signs of Christ's body, 1. Bread, 2. Wine. so there are two symbols, and (if I may so speak) sacraments of the Spirit: 1. Wind, 2. Fire. Behold the correspondency between them; the spirit is of a nobler and more celestial nature than a body: in like manner, the elements of wind and fire come nearer the nature of heaven than bread and wine, which are of a more material and earthly nature. And as the elements sort with the mysteries they represent, so also with our senses to which they are presented. For the grosser and more material elements, bread and wine, are exhibited to our grosser and more carnal senses, the taste and touch: but the subtler and less material, wind and fire, to our subtler and more spiritual senses, the eyes and ears. Of the holy forms of bread and wine, their significancy and efficacy, I have heretofore discoursed at large; at this present by the assistance of the holy Spirit I will spend my breath upon the sacred wind in my Text; and hereafter, when God shall touch my tongue with a fiery coal from his Altar, explicate the mystery of the fiery cloven tongues. After the nature and number of the symbols, their order in the third place cometh to be considered: first, the Apostles hear a sound, and then they see the fiery cloven tongues. And answerable hereunto in the fourth verse we read, that they were filled with the holy Ghost, and then they began to speak with other tongues, as the Spirit gave them utterance. For b Mat. 12.34. out of the abundance of the heart the mouth speaketh. With the c Rom. 10.10. heart man believeth unto righteousness, and then with the tongue he confesseth unto salvation. My d Psal. 45.1. heart (saith David) is enditing a good matter, and my tongue is the pen of a ready writer: first the heart enditeth, and then the tongue writeth. They who stay not at Jerusalem till they are endued with power from above, and receive the promise of the Father, but presently will open their mouths, and try to loosen the strings of their fiery tongues; I mean, they who continue not in the schools of the Prophets, till they have learned the languages and arts, and have used the ordinary means to obtain the gifts and graces of the holy Spirit, and yet will open their mouths in the Pulpit, and exercise the gift of their tongues, do but fill the ears of their auditors with a sound, and their zealous fiery cloven tongues serve but to put fire, and make a rent in the Church of God. The organ pipes must be filled with wind before the instrument give any sound: our mouths, lips, and tongues are the instruments and organs of God, and before they are filled with the wind in my Text, they cannot sound out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his wondrous works, whereof this is one, as followeth: And suddenly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Every circumstance, like grains in gold scales, addeth to the weight. e Oecumen. in Act. c. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecumenicus conceiveth that this sound came on the sudden to scare the Apostles, and out of fear or amazement to draw them together. And indeed this sudden noise in this upper room, the Apostles sitting still, and there being no wind abroad stirring, seemeth not less strange than the sudden calm after Christ rebuked the f Mat. 8.26. wind and the sea. Winds are not raised to the height on the sudden, but grow more and more blustering by degrees: this became blustering on the sudden, and, which is more strange, it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privative, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appareo, without any cause appearing. To hear a thunder clap in summer, when we see a black cloud overcasting the whole sky; or a report, where we know there is a canon mounted, no way amazeth us: but to hear thundering in a clear sunshine, when there is no cloud to be seen in all the sky; or the report like that of a canon, where there is no piece of ordnance; or a sudden light in a dark room, without lamp, candle, torch, or fire, somewhat affrighteth and amazeth us: so it was here, a noise is heard as of a mighty rushing wind, yet no wind; or if a wind, a wind created of nothing, without any cause or prejacent matter. There is a great controversy among the Philosophers about the causes of winds. Some, as Democritus imagined, that many atoms, that is, such small bodies and motes as we see in the beams of the Sun meeting together, and striving for place, stirred the air, and thereby made winds: others, as Agrippa, that the evil spirits ruling in the air, as they raise tempests, so also they cause winds. Aristotle endeavoureth to demonstrate that the rising up of dry exhalations from the earth generateth the winds, which so long rage as the matter continueth, after that faileth the wind lies. The Divines resolve with g Psal. 135.7. David, that God draweth them out of his hidden treasures. To which our Saviour seemeth to have reference: The h John 3.8. wind bloweth where it listeth, and thou hearest the sound thereof, but knowest not whence it cometh, that is, originally: There came a sound. Some will have this sound to be an echo, or a sound at second hand, because so it will be a fit emblem of the Apostles preaching to the people, and ours to you. For first, the sound of the Gospel comes from God to us, and then it rebounds from us to you: but the word in the original is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an echo, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sound: beside, the echo comes by reverberation from below, but this sound came from above. From heaven. Lorinus and other Commentatours are of opinion, that heaven here, as in many other Texts of Scripture, is put for the air: as God is said to i Gen. 7.11. open the windows of heaven, and to rain fire and k Gen. 19.24. brimstone from heaven. But I see no reason why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may not signify the efficient cause, and heaven be taken properly. For though the sense of hearing judged it, that the sound began but in the air, yet it was there made without any apparent cause: and why may not this sound be as well from heaven properly, as we read of a voice from heaven, saying, l Mat. 3.17. This is my well beloved Son in whom I am well pleased: and another voice from heaven, saying, m John 12.28. I have both glorified it (my name) and will glorify it again: and yet a third voice from heaven, saying, Blessed are the n Rev. 14 13. dead which die in the Lord? But what manner of sound was this? As of a rushing mighty wind, or rather a rushing blast. For in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ruentis flatus, not venti. As our breath differeth from our spirit and breathing parts, so the spirit which the Apostles received, was not the holy Ghost himself the third person, but some extraordinary gifts and graces of the spirit. Though Peter Lombard the great Master of the sentences seemed to incline to that opinion, that the Apostles received the very person of the holy Ghost; yet this conceit of his is pricked through with an obelisque, and à magistro hic non tenetur by the later Schoolmen, who rightly distinguish between the substance of the spirit and the gifts. The infinite substance neither is nor can be imparted to any creature, but the finite graces, whereof they were only capable. The Law & the Gospel both came to the ears of men by a sound, the one from Sinai, the other from Zion; that was delivered in thundering & lightning, with darkness and an earthquake, this in a sound of a gale of wind, and in the likeness of shining tongues, the Apostles sitting still, the place being filled, but not shaken with the blast. As in lessons skilfully pricked, the musical notes answer to the matter of the ditty; so the manner of the publishing of the Law and Gospel was correspondent to the matter contained in them; that was proclaimed in a dreadful manner, this in a comfortable. For the o Rom. 4.15. Law worketh wrath, but the Gospel peace: the Law fear, the Gospel hope: the Law an obscure, the Gospel a more clear and evident knowledge: according to that sacred aphorism of Saint Ambrose, Umbra in Lege, imago in Evangelio, veritas in coelo; there was a shadow in the Law, an image in the Gospel, the truth itself in heaven. Moses himself quaked at the giving of the Law, but we read not that the Apostles were terrified, but exceedingly comforted at the receiving of the Gospel: as the room was filled with the blast, so their hearts with joy. And it filled the place where they were sitting. The Apostles expected the fulfilling of Christ's promise, and it is very likely that they were praying on their knees: yet they might be truly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which our translators render sitting. For the word in the original importeth only a settled abode, as it is taken in the verse following, There appeared cloven tongues like fire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it sat upon each of them. Sitting (as the word is taken in our language) is a kind of posture of man's body, which cannot be imagined either in fire, or tongues: the meaning therefore is no more, than it abode or rested on them. Thus have I peeled the bark, let us now suck the juice: we have viewed the engraving on the outside of the cup, let us now drink the celestial liquor, and relish the spiritual meaning couched under the letter. The later Commentatours for the most part (like Apothecaries boys) gather the broad leaves and white flowers that are found on the top of the water; but the ancient (like skilful Indians) dive deep to the bottom, and from thence take up pearls. 1. They observe that God useth signs to strike our senses, thereby to stir us up, that we may give more heed to that which he then forewarneth us of, or at the present worketh in us. Of signs in Scripture we find three sorts: 1. Irae, of God's anger, as extraordinary earthquakes, fire and brimstone falling from heaven, and other prodigious events. 2. Potentiae, of his power, or rather omnipotency, as miracles. 3. Gratiae, of grace and favour, and these were 1. Significantia tantum, such as signified, or prefigured grace only, as types. 2. Obsignantia, such as seal unto us, and actually exhibit grace, as sacraments. The first sort are praeter naturam, the second contra naturam, the third supra naturam. The signs here were transeunt only, as the burning p Exod. 3.2. bush, & the q Mat. 3.16. dove in the likeness whereof the spirit descended; and therefore could not be sacraments in the proper acception of the word: yet are they to be reduced to the third kind of signs, signa gratiae. Strange accidents for the most part foreshow strange events: and as many signs are miraculous, so many miracles are significant. In Sicily the sea water began to sweeten a little before the deposing the cruel tyrant r Plin. nat. hist. l. 2. c. 97. Eo die quo pulsus est Dionysius regno, mare dulcescebat in portu. Dionysius: in like manner Domitian dreamt that he saw a head of gold rise up upon the nape of his neck, which foreshowed that a better head of that Monarchy should succeed him. Before the civil war between Caesar & Pompey, there were seen two s Plin. l. 2. nat. hist. c. 83. In agro Mutinensi duo montes inter se concurrebant crepitu maximo assultantes. mountains running one at the other in the field of Mutina; and to show that Caesar should have the better at the beginning of the war, there grew in the Capitol on the sudden a laurel tree at the foot of his statue. Before the destruction of Jerusalem, there was seen a star in the sky like t Joseph. de bell. Jud. l. 7. c. 12. Supra civitatem stetit sydus simile gladio, & per annum perseveravit. a drawn sword, perpendicularly hanging over the City. And not to build upon the sandy foundation of humane Histories, the sacred Story affordeth the like. Before the true bread descended from heaven, Manna reigned from heaven upon the Israelites. The water issuing out of the rock that was struck, foreshowed the fountain for sin and uncleanness, which was opened, when the side of Christ the true rock was struck and pierced by the spear of the soldier: the drowning of Pharaoh and all his host in the red sea, the destruction of the Devil and all our ghostly enemies in the blood of our Redeemer: the going back of the Sun in the dial of Ahaz, the setting back the finger in the dial of Hezekiahs' life: the appearing of a new star to the Sages, the rising of a new light in the world, to lighten the Gentiles, and to be the glory of the people Israel: the eclipse of the Sun at Christ's death, the obscuration of the divine majesty in the Son of God for a time: the great draught of fish which Saint Peter took after Christ's resurrection, the happy success of him and the rest of the Apostles, who were fishers of men, and caught many thousands at one draught in the net of the Gospel. There fell scales from S. Paul's eyes, before God drew from the eyes of his understanding the film of ignorance and blind zeal: and here, before the Apostles were filled with the holy Ghost, and spoke with diverse tongues, the room where they abode was filled with a mighty rushing wind, and there appeared in the air fiery cloven tongues. But what did the suddenness of it betoken? Suddenly. The Fathers read three lectures upon this circumstance, teaching that the motions and operations of the Spirit are 1. Speedy, 2. Free, 3. Come and gone in an instant. The first is read us by St. Ambrose, Spiritus nescit tarda molimina, the Spirit is quick in operation. As the lightning passeth in an instant from East to West, because it findeth no resistance; so the work of grace in the heart is suddenly done, especially for the reason given by St. Austin, Because no hard heart can repel or refuse it: for the first work of grace is to take away the stone out of the heart; which being taken away, it presently receiveth the Spirits impressions. Who more averse from the Christian faith than St. Paul? yet in an instant by a vision from heaven he is changed from persecuting Saul to preaching Paul. At one Sermon of St. Peter many thousand souls were gained. And in Dioclesian's time, after the edict set up in the market place for the utter extirpation of the Christian Religion, the whole world on the sudden turned Christian. When God knocketh by effectual grace, the iron gates of the hardest heart fly open on the sudden. The second lesson is read by St. Gregory, That grace is free, and not procured by any merit of ours. Here was no matter of this wind, nor natural cause of this sound; no more can there be assigned any meritorious cause in us of supernatural grace. Who can cause the sun to rise, or the wind to blow, or the dew to fall? much less can any procure by his merits either the beams of the sun of righteousness to shine, or the gales of the spirit to blow, or the dew of grace to fall upon him. Therefore the Synod at Diospolis condemns them for Heretics, who affirmed Gratiam Dei secundum merita hominum dari; that the grace of God is given according to man's merits. And the Synod at Arausica pronounced an Anathema against such as teach, that man beginneth, and God perfects: Whosoever (say they) teach, that to him that asketh, seeketh, & knocketh, etc. u Concil. Arausic. c. 6. Si quis sine gratiâ Dei credentibus, volentibus, pulsantibus, etc. grace is given, and not that by the infusion and inspiration of the holy Spirit this is wrought in us, that we believe, ask, or knock, gain-sayeth the Apostle demanding, what hast thou that thou hast not received? The third lesson is Origens', That good motions are as suddenly gone as they come. The Spouse in the Canticles on the sudden findeth her husband, & on the sudden loseth him; which I call God to witness (saith x Orig. in Cant. Conspicit Sponsa Sponsum, qui conspectus statim abscessit, & frequenter hoc in toto carmine facit, quod nisi quis patiatur non potest intelligere: saepe, Deus est testis, Sponsum mihi adventate conspexi, & mecum esse, & subitò recedentem invenire non potui. Origen) I myself have sensible experience in my meditations upon this book. And who of us in his private devotions findeth not the like? Sometimes in our divine conceptions, contemplations, and prayers, we are as it were on float, sometimes on the sudden at an ebb; sometimes we are carried with full sail, sometimes we stick as it were in the haven. The use we are to make hereof is, when we hear the gales of the Spirit rise, to hoist up our sails; to listen to the sound when we first hear it, because it will be soon blown over; to cherish the sparks of grace, because if they be not cherished, they will soon dye. There came a sound. Death entered in at the windows, that is, the eyes (saith Origen) but life at the ears. z Gal. 1.8. For the just shall live by faith, and faith cometh by hearing. The sound is not without the wind; for the Spirit ordinarily accompanieth the preaching of the Word: neither is the wind without the sound. Away then with anabaptistical Enthustiasts, try the spirits whether they be of God or no by the Word of God: To the y Esay 8.20. Law and to the testimony (saith the Prophet Esay) If they speak not according to this word, it is because there is no light in them: And if we (saith the Apostle) or an Angel from heaven preach unto you any other Gospel than what ye have received, that is, (saith St. * Aug. contr. lit. Petil. l. 3. c. 6. Praeterquam quod in Scriptures legalibus, & Evangelicis accepistis, Anathema sit. Austin) than what is contained in the Prophetical and Apostolical writings, let him be accursed. From heaven. This circumstance affordeth us a threefold doctrine: 1. That the Spirit hath a dependence on the Son, and proceedeth from him: for the Spirit descended not till after the Son ascended, who both commanded his Disciples to stay at Jerusalem, and wait for the promise of the Father, which ye have a Act. 1.4. heard (saith he) from me: and promised after his departure to send the b John 15.26. When the comforter is come, whom I will send unto you from the Father. Act. 1.5. Ye shall be baptised with the holy Ghost, not many days hence. spirit, and accordingly sent him ten days after his ascension with the sound of a mighty wind in the likeness of fiery cloven tongues. 2. That the Gospel is of divine authority. As the Law came from heaven, so the Gospel; and so long as we preach God's word, ye still hear sonum de coelo, a sound from heaven. Thus c Lactan. instit. l. 3. c. 30. Ecce vox de coelo veritatem docens, & sole ipso clarius lumen ostendens. Lactantius concludes in the end of his third book of divine institutions, How long shall we stay (saith he) till Socrates will know any thing, or Anaxagoras find light in darkness, or Democritus draw up the truth from the bottom of a deep Well, or Empedocles enlarge the narrow paths of his senses, or Arcesilas and Carneades, according to their sceptic doctrine, see, feel, or perceive any thing? Behold a voice from heaven teaching us the truth, and discovering unto us a light brighter than the sun. 3. That the doctrine of the Gospel is not earthly, but of a heavenly nature, that it teacheth us to frame our lives to a heavenly conversation, that it mortifieth our fleshly lusts, stifleth ambitious desires, raiseth our mind from the earth, and maketh us heavenly in our thoughts, heavenly in our affections, heavenly in our hopes and desires. For albeit there are excellent moral and politic precepts in it, directing us to manage our earthly affairs; yet the main scope and principal end thereof is, to bring the Kingdom of heaven unto us by grace, and us into it by glory. This a mere sound cannot do: therefore it is added, As of a rushing mighty wind. This blast or wind is a sacred symbol of the Spirit, and there is such a manifold resemblance between them, that the same word, (in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Latin spiritus) signifieth both: what so like as wind to the Spirit? 1. As the wind bloweth where it d John 3.8. listeth, so the Spirit inspireth whom he pleaseth. 2. As we feel the wind, and hear it, yet see it not; so we hear of the Spirit in the word, and feel him in our hearts, yet see him not. 3. As breath cometh from the heat of our bowels; so the third person, as the Schools determine, proceedeth from the heat of love in the Father and the Son. 4. As the wind purgeth the floor, and cleanseth the air, so the Spirit purifieth the heart. 5. As in a hot summer's day nothing so refresheth a traveller as a cool blast of wind; so in the heat of persecutions, and heart burning sorrow of afflictions, nothing so refresheth the soul as the comfort of the Spirit, who is therefore styled Paracletus, the Comforter. 6. As the wind in an instant blows down the strongest towers and highest trees; so the Spirit overthrows the strongest holds of Satan, and humbleth the haughtiest spirit. 7. As the wind blowing upon a garden, carrieth a sweet smell to all parts whither it goeth; so the Spirit bloweth upon, and openeth the flowers of Paradise, and diffuseth the savour of life unto life through the whole Church. 8. As the wind driveth the ship through the waves of the sea, & carrieth it to land; so the gales of God's Spirit carry us through the troublesome waves of this world, and bring us into the haven where we would be. Cui cum Patre, & Filio sit laus, etc. THE MYSTERY OF THE FIERY CLOVEN TONGUES. THE LXV. SERMON. ACTS 2.3. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. AMong the golden rules of a Cael. Rodig. lib. antiq. lect. Nunquam de Deo sine lumine loquendum. Pythagoras so much admired by antiquity, this was one, that we ought not to speak of God without light: the meaning of which precept was not, that we ought not to pray to God, or speak of him in the night, or the dark; but that the nature of God is dark to us, and that we may not presume to speak thereof without some divine light from heaven. Nothing may be confidently or safely spoken of him, which hath not been spoken by him. In which regard b Salu. de gubern. lib. 1. Tanta est Majestatis sacrae, & tam tremenda reverentia, ut non solùm illa quae contra religionem nostram dicuntur horrete, sed etiam quae pro religione ipsi dicimus cum grandi metu dicere debeamus. Salvianus professeth, that he wrote in defence of the true religion in fear and trembling. To the end therefore that the Apostles, who were appointed to be pastors pastorum, Pastors of pastors, and Doctors of Divinity through the whole world, might not speak of him who dwelleth in a light which none can approach unto, without light; the holy Ghost on this day cast his beams upon them, shining in the fiery cloven tongues. The tongues appeared cloven (saith Saint c Bernard. serm. de Pent. Sunt dispertitae linguae propter multiplices cogitationes, sed earum multiplicitas, & uno lumine veritatis, & uno charitatis fervore fit tanquam ignis. Bernard) to represent the multiplicity of thoughts, yet the multiplicity of them shined in one light of truth, and one fervour of charity, as it were one fire. There appeared new lightnings (saith d C●rysol. serm. de Pent. Nova lucis fulgura corusc●runt, & micantium splendor linguarum: igneae ut scirent quod loquerentur, linguae ut loquerentur quod scirent. Chrysologus) in the air, and the lustre of shining tongues: shining to give them light that they might know what they spoke, and tongues to give them eloquence, whereby they might utter what they knew. This apparition as it was very strange, so to outward appearance also most dreadful; for it was an apparition of a spirit, and that in fire, and this fire cast itself into the shape of tongues, and these tongues were cloven. Of all sights, apparitions of spirits most affright us: of all apparitions of spirits, those in fire most dazzle our eyes: and never fire before seen in these shapes sitting upon the heads of any. Yet was it a most comfortable apparition, because it was the manifestation of the Comforter himself. The Spirit was no evil spirit, but the holy Ghost: the fire was no consuming, but only an enlightening flame: the tongues proclaimed not war, but spoke peace to the Apostles: neither did the cleaving of them in sunder betoken the spirit of contradiction or division amongst them, but the diversity of languages wherewith they were furnished: neither did the fire sitting on them, sing their hair, but rather crown their heads with gifts and graces befitting the teachers of the whole world. Let the seeming and outward terror then of the signs serve to stir up your attention, to listen to what the tongues speak unto you, and ye shall find the fire of the spirit at your hearts, to enlighten your thoughts, and inflame your affections, and purge out the dross of your natural corruptions. Lo here 1. An apparition of tongues. 2. Tongues of fire. 3. Fire sitting. 1. Tongues cloven and floating in the air, a strange sight. 2. Tongues as of fire, a strange matter. 3. Fire sitting, a strange posture. Of which before I can freely discourse, I must loosen three knots which I find tied upon the words of my text: 1. By Grammarians. 2. By Philosophers. 3. By Divines. The first is, how doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or sedit in the singular number, agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or linguae in the plural? The second, whether was the miracle in the tongues of the Apostles, or in the ears of the hearers? For either way it might come to pass, that men of several languages might hear them speak in their several tongues the wonderful works of God. The third, how was the holy Ghost united to these tongues? hypostatically or sacramentally? The first knot is thus untied; either that there is an error in our copies, vitio scriptoris, writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for α, or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ignis, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it sat, that is the fire, upon each of them. The second is thus dissolved; the miracle was in the tongues of the Apostles: for e Mark. 16.17. Christ promised that they should speak with new tongues, not that their hearers should hear with new ears. Ye (saith f Act. 1.5. Christ) shall be baptised with the holy Ghost, and with fire, not many days hence: and accordingly the Apostles saw fiery cloven togues, not cloven ears; and the fire g 1 Cor. 14.2. sat upon them, it licked not the ears of their auditors. Moreover, it is evident out of the Epistle to the Corinthians, that many who were endued with the gift of tongues, might and did use it in the assembly of the faithful, when they that heard them understood them not, which could not be if the miraculous gift had been in their ears, and not in their teacher's tongues. The third knot is thus loosened: the holy Ghost was united to these tongues, neither hypostatically nor sacramentally, but symbolically only. If he had been united to them hypostatically, the Apostles might and ought to adore the Spirit in them, and the fire might as truly have been said the holy Ghost, as the man Christ to be God. Neither were the wind and fire Sacraments, because no seals of the covenant, no conduits of saving grace, of no permanent or perpetual use. S. i Tract. 99 in Johan. Non magis ad unitatem personae spiritui sancto hic ignis fuit conjunctus, ut ex illo & Deo una persona constaret, quam columba, Matth. 3. ista enim facta sunt de creaturâ serviente, non de ipsâ dominante naturà. Austin thus resolveth, This fire cut out as it were into several portions like tongues, was no otherwise united to the holy Ghost than the Dove, Matth. 3. neither of which was so assumed, as that of it and God one person consisted: the Spirit in these apparitions useth the creature, but united not himself unto it personally or substantially. And there appeared. In the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there were seen: for it was no delusion of sense, but a true and real apparition: the Apostles with their eyes beheld them, and with their tongues testified the truth of this apparition of tongues. False religions, such as the Pagan and Popish, make use of false apparitions and lying wonders, whereby they blear the eyes, and seduce the souls of the simple: but the true religion, as it disalloweth all sophistical arguments and false shows of reason, so also it disavoweth all false apparitions and deceivable signs. The witch at Endor raised up a man, or rather a spirit, in the likeness of Samuel, who never was seen after that day he communed with Saul: but those whom our Saviour raised lived many days if not years after. Conjurers and Enchanters set before their guests dainty dishes in show and appearance, but their greater hunger after them is an evident demonstration, that the Devil all the while fed their fancies with Ideas and resemblances, and not their stomaches with solid meats: but our Lord when he k Joh. 6.10, 11, 12, 13. multiplied the loaves and fishes, he gave this sensible and undeniable proof of the truth of this miracle, both by saturity in the stomaches of the people, and by substantial remnants thereof in the baskets. When they were filled (saith the Evangelist) he said to his disciples, Gather the fragments that remain, that nothing be lost. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above to them that had eaten. Cloven tongues. The holy Ghost which now first appeared in the likeness of tongues, moved the tongues of all the Prophets that have spoken since the world began. For the l 2 Pet. 1.21. prophecy came not in old time by the will of man: but holy men of God spoke as they were moved by the holy Ghost. Of all the parts of the body God especially requireth two, the heart & the tongue; the heart whereby m Rom. 10.10. man believeth unto righteousness, and the tongue whereby he maketh confession unto salvation: the heart to love God, the tongue to praise him. Out of which consideration the Heathen, as Plutarch observeth, dedicated the Peach-tree to the Deity, because the fruit thereof resembleth the heart of man, and the leaf his tongue. And to teach us that the principal use of our tongue is to sound out the praises of our maker, the Hebrew calleth the tongue, Cobod, that is, glory, as, My heart was glad, n Psal. 16.9. & 30.13 & 57.9. Buxtorph. Epit. radic. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my tongue also (Hebrew my glory also) rejoiceth. They who glorify not God with their tongue, may be truly said to have no tongue in the Hebrew language: and verily they deserve no tongues, who make them not silver trumpets to sound out the glory of God. And if such forfeit their tongues, how much more do they who whet them against God and his truth; whose mouths are full of cursing and bitterness, direful imprecations and blasphemous oaths? These have fiery tongues, but not kindled from heaven; but rather, as S. o Chap. 3.6. James speaketh, set on fire of hell: and their tongues also are cloven by schism, faction, and contention, not as these in my text for a mystical signification. Cloven. Some by cloven understand linguas bifidas, two-forked tongues, and they will have them to be an emblem of discretion and serpentine wisdom: others linguas dissectas, slit tongues, like the tongues of such birds as are taught to speak; and these conceive them to have been an emblem of eloquence. For such kind of tongues p Hieroglyph. l. 33. Pierius affirmeth, that the Heathen offered in sacrifice to Mercury their god of eloquence; and they made them after a sort fiery, by casting them into the fire, ad expurgandas perperam dictorum labes, to purge out the dross of vain discourses: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tongues parted at the top, but joined at the root: and they represented (saith q In Act. Quia in proximo debebant dividi in omnes terras. Gorrhan) the dispersion of the Apostles, which after ensued, into all countries. These tongues were not of fire, but As it were of fire. The matter of which these tongues consisted was not gross and earthly, but aerial, or rather heavenly, like the fire which r Exod. 3.2. Moses saw in the bush: for as that, so this had the light, but not the burning heat of fire. It is not said of fires in the plural, but of fire in the singular number, because as the silver trumpets were made all of one piece, so these twelve tongues were made of one fiery matter, to illustrate the diversity of gifts proceeding from the same spirit. And it sat. Sitting in the proper sense is a bodily gesture, and agreeth not to tongues or fire; yet because it is a gesture of permanency or continuance, the word is generally used in the original for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, s Chrys. in Act. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. signifying to abide or reside: and so it may express unto us the continuance of these gifts of the Spirit in the Apostles, and may put us in mind of our duty, which is to sit to our preaching, and continue in the labours of the ministry. Give t 1 Tim. 4.13, 14, 15. attendance (saith the Apostle) to reading, to exhortation, to doctrine. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. Meditate upon these things, give thyself wholly to them, that thy profiting may appear to all. Upon each of them. Whether these tongues entered into the mouths of the Apostles, as Amphilochius writeth of S. Basil, or rested upon their heads, as S. Cyril imagined; whence some derive the custom of u Lorinus in Act. c. 2. imposition of hands upon the heads of those who are consecrated Bishops, or ordained Priests, it is not evident out of the text; but this is certain and evident that it sat upon each of them. It sat not upon Peter only, but upon the rest as well as him: S. Chrysostome saith, upon the * Chrys. in act. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hundred and twenty that were assembled in that upper room: those who say least, affirm that it rested upon all the Apostles. For howsoever the Papists take all occasions to advance S. Peter above the rest of the Apostles, that the Roman See might be advanced through him, (as Hortensius the Orator extolled eloquence to the skies, that he might be lifted up thither with her:) yet the Scripture giveth him no pre-eminence here or elsewhere: for Christ delivereth the keys of heaven (with the power of binding and losing) into all x Matt. 18.18. Whatsoever ye bind on earth shall be bound in heaven, and whatsoever ye lose on earth shall be loosed in heaven. of their hands: he breathes upon them all, John 20.21, 22. and sendeth them with as full commission as his Father sent him. All their names shine in the y Apoc. 21.14. foundation and gates of the heavenly Jerusalem: and here in my text fiery cloven tongues sat upon each of them. And there appeared unto them, etc. As in the Sacrament of Christ's body, so in these symbols of the spirit we are to consider two things. 1. The signs, or outward elements. 2. The thing signified by them. Of the signs ye have heard heretofore: hold out, I beseech you, your religious attention to the remainder of the time, and ye shall hear in brief of the thing signified by them. Miracles for the most part in holy Scripture are significant: the cloudy pillar signified the obscure knowledge of Christ under the Law, the pillar of fire the brighter knowledge of him in the Gospel; the renting of the veil at the death of our Saviour the opening of the way to the Sanctum Sanctorum, into which our high Priest Christ Jesus entered after his death, and there appeareth for us; the curing of all bodily diseases by the word of Christ, the healing of all spiritual maladies by his word preached. Now if other miracles were significant and enunciative, how much more this of tongues? Verily he hath little sight of celestial mysteries, who cannot discern divine eloquence in these tongues, diversity of languages in the cleaving of them, and knowledge and zeal in the fire. As S. John Baptist was, so all the dispensers of God's mysteries ought to z Bernard. in verb. Christi. Ille erat lucerna arden's, & lucens; lucere vanum est, ardere parum, lucere, & ardere perfectum. be, burning and shining lamps; shining in knowledge, burning in zeal. There are three reasons assigned by learned Commentators, why the Spirit manifested himself in the likeness of fiery tongues. 1. To show his affinity with the Word, such as is between fire and light: the Word is the true light, that enlighteneth every one that cometh into the world; and here the Spirit descended in the likeness of fire. 2. To show that as by the tongue we taste all corporal meats, drinks, and medicinal potions: so by the Spirit we have a taste of all spiritual things. 3. To teach us that as by the tongue we speak, so by the Spirit we are enabled to utter magnalia Dei, the wonderful works of God, and the mysteries of his kingdom: It is not ye that a Matt. 10.20. speak (saith our Saviour) but the Spirit which speaketh in you, which Spirit spoke by the month of the Prophets that have been since the world began. Our mouths and tongues are but like organ-pipes, the breath which maketh them sound out God's praises is the Spirit. And those that have their spiritual senses exercised, can distinguish between the sound of the golden bells of Aaron, and of the tinkling b 1 Cor. 13.1. Cymbal S. Paul speaketh of: for sacred eloquence consisteth not in the enticing words of man's wisdom, but in demonstration of the Spirit and power. The fire by which these tongues were enlightened was not earthly, but heavenly, and therefore it is said, As of fire. Christ three several times poured out his spirit upon his Apostles; first, c Vers. 1.16. Matthew the tenth, at their election and first mission: the second is d Vers. 22. John the twentieth, when he breathed on them, and said, Receive ye the holy Ghost: and thirdly, in this place. At the first they received the spirit of wisdom and knowledge: at the second, the spirit of power and authority: at the third, the spirit of zeal and courage. As many proprieties as the natural Philosophers observe in fire, so many virtues the Divines will have us note in the Spirit given to the faithful: they are specially eight; Illuminandi, of enlightening: 2. Inflammandi, of heating: 3. Purgandi, of purifying: 4. Absumendi, of consuming: 5. Liquefaciendi, of melting: 6. Penetrandi, of piercing: 7. Elevandi, of lifting up, or causing to ascend: 8. Convertendi, of turning. For darkness is dispelled, cold expelled, hardness mollified, metal purified, combustible matter consumed, the pores of solid bodies penetrated, smoke raised up, and all fuel turned into flame or coal by fire. 1. Of enlightening, this Leo applieth to the Spirit: 2. Of enflaming, this Gregory worketh upon: 3. Of purifying, this Nazianzen noteth: 4. Of consuming, this Chrysostome reckons upon: 5. Of melting, this Calvin buildeth upon: 6. Of penetrating, this S. Paul e 1 Cor. 2.10. The Spirit searcheth all things. pointeth to: 7. Of elevating, this Dionysius toucheth upon: 8. Of converting, and this Origen and many of our later writers run upon. 1. Fire enlighteneth the air, the Spirit the heart: 2. Fire heateth the body, the Spirit the soul: 3. Fire purgeth out dross, the Spirit our sins: 4. Fire consumeth the stubble, the Spirit our lusts: 5. Fire melteth metals, the Spirit the hardest heart: 6. Fire pierceth into the bones, the Spirit into the inmost thoughts: 7. Fire elevateth water and fumes, the Spirit carrieth up our meditations with our penitent tears also to heaven. 8. Fire turneth all things into its own nature, the Spirit converteth all sorts of men, and of carnal maketh them spiritual. These operations of the Spirit, God grant we may feel in our souls, so shall we be worthy partakers of Christ his body, and by him be sanctified in body and soul here, and glorified in both hereafter. To whom, etc. CHRIST HIS LASTING MONUMENT, A Sermon preached on Maundy Thursday, THE LXVI. SERMON. 1 CORINTH. 11.26. As often as ye eat of this bread, and drink of this cup, ye do show the Lords death till he come. WHen our Saviour was lifted up from the earth to draw all to him, and his arms were stretched out at full length to compass in and embrace all true believers: after he had bowed his head, as it were to take leave of the world, and so given up the ghost, a soldier with a a John 19.34. spear pierced his side, and forthwith came there out water and blood. Which was done to fulfil two prophecies, the one of b Exod. 12.46. Moses, A bone of him shall not be broken; the other of c Zech. 12.10. Zechary, They shall look on him whom they pierced: as also to institute two d Chrysost. Cyrillus, Theophilact. in hunc locum, Damascenus lib. 4. de fid. c. 10. Aug. l. 2. de Symb. c. 6. & tract. 9 in Johan. Sacraments, the one in the water, the other in the blood that ran from him; the one to wash away the filth of original sin, the other to purge the guilt of all actual: The hole in Christ's side is the source and spring of both these Wells of salvation in the Church, which are continually filled with that which then issued out of our Lord's side. For albeit he died but once actu, yet he dyeth continually virtute: and although his blood was shed but once really on the cross, yet it is shed figuratively and mystically both at the font, and at the Lords board, when the dispenser of the sacred mysteries poureth water on the child, or wine into the chalice, and by consecrating the bread apart from the wine, severeth the blood of Christ from his body. In relation to which lively representation of his sufferings the Apostle affirmeth, that as oft as we eat of that bread, and drink of that cup, we show the Lords death till he come. In the Tabernacle there was sanctum, & sanctum sanctorum, a holy place, & a place most holy; so in the Church Calendar there is a holy time, all the time of Lent, and the most holy this week, wherein our blessed Saviour made six steps to the Cross, and having in six days accomplished the works of man's redemption, as his Father in the like number of days had finished the works of creation, the seventh day kept his e Bernard. in dic Pasch. Feria sexta redemit hominem, ipso die, quo fecerat, sequenti die sabbatizavit in monumento. Sabbaths' rest in the grave. Now above all the days of this holiest week, this hath one privilege, that in it Christ made his last will and testament, and instituted the sacrament of the Eucharist, and administered it in his own person, delivering both the consecrated bread and cup of blessing to his Apostles with his own hand. Which mysterious actions of his were precedents in all succeeding ages, and rules for the administration of that sacrament to the world's end. For, Primum in unoquoque genere mensura est reliquorum, the first action in any sacred or civil institution in respect of those that succeed, is like the original to all after- draughts, and the copy to all that writ by it. Such was the first institution of marriage in Paradise, of circumcision in Abraham's family, of the passover in Egypt, of all the other types and figures of the Law on Mount Sinai, and of the Lords Supper in this upper room; wherein all Christ's speeches and actions may not unfitly be termed Rubrics, to direct the Christian Church in these mysterious rites. For before the end of the next day they were all coloured in blood. What was done now in effigy, was then done in personâ: he that now took bread, was taken himself: he that broke it, was broken on the cross: he that gave it to his Disciples, was given up for our sins: he who took the cup, received from his Father a cup of trembling: he who poured out the wine, shed his own blood; in memory of which real effusion thereof unto death, we celebrate this sacramental effusion unto life. For so he commanded us, saying, f Luke 22.19. Do this in remembrance of me: and his faithful Apostle fully declareth his meaning in the words of my Text, As often, etc. As Christ g 1 John 5 6. came to us not by water only, but by water and blood; so we must come to him not by water only, the water of regeneration in baptism, but also by the blood of redemption, which is drunk by us in this sacrament, in obedience to his commandment, and in acknowledgement of his love to us even to death, and in death itself. As a h Hieron. in hunc locum. Quem●dmodum si quis peregre proficis●●ns aliquid pignoris ei quem diligit derelinquit, ut quoti●scunque illud vid ●t, possit ejus beneficia & amicitias memorare, quod ille si perf●ctè dilexit, non potest sine ingente desid●rio videre vel ●etu. man taking a long journey, leaveth a pledge with his friend, that whensoever he looketh upon it, he should think upon him in his absence; so Christ being to departed out of this world, left these sacred elements of bread and wine with his Church, to the end that as often as she seethe them, she should think of him and his sufferings for her. When Aeneas plucked a twig of the tree under which Polydorus was buried, the bough dropped blood: i V●rg Aen 3. — cruor de stipite manat. so as soon as we pluck but a twig of the tree of Christ's cross, it will bleed a fresh in our thoughts, showing us to be guilty of the death of the Lord of life. For though we never consulted with the chief Priests, nor drove the bargain with Judas, nor pronounced sentence against him with Pilate, nor touched his hand or foot with a nail: yet sith he was wounded for our transgressions, and bruised for our iniquities, and the k Esa. 53.5, 6. chastisement of our peace was upon him, and the Lord laid on him the sins of us all, we cannot plead not guilty, inasmuch as our sins were the causes of all his sufferings. The Passover by the Law was to be eaten with sour herbs: and in like manner the Christian passover, which we are now met to eat, must be eaten with sour herbs, that is, pensive thoughts, and a sad remembrance both of our sinful actions, and our Saviour's bloody passion. For as oft as ye eat, etc. The coherence, or rather consequence of this verse to the former, is like to that of the Echo to the voice: the words of institution rehearsed in the former verses are as the voice, the inference of the Apostle in this verse as the Echo. For as the Echo soundeth out the last words of the voice, so the Apostle here repeateth the last words of Christ's institution, Do this in remembrance of me: and in effect explaineth them, saying, to do it in remembrance of Christ, that is, as oft as ye do it, ye show forth his death. 1. We are but once born, and therefore but once receive the sacrament of Baptism, which is the seal of our regeneration; but we feed often, & consequently are often to receive the sacrament, which is the seal of our spiritual nourishment & growth in Christ: and therefore the Apostle saith, As often as. 2. Whensoever we communicate we must make an entire meal and refection thereof: therefore he addeth, Ye eat and drink. 3. In making this spiritual refection, we must think upon Christ his bloody passion, and declare it to others: therefore he addeth, Ye show the Lords death. 4. This commemoration of his death must continue till he hath fully revenged his death, and abolished death itself in all his mystical members: therefore he addeth, Till he come. As oft as ye are bid to the Lords Table, and come prepared, eat of this bread; and as oft as ye eat of this bread, drink of this cup: and when ye eat and drink, show forth the Lords death; and let this annunciation continue till he come. If ye take away this band of connexion, the parts falling asunder will be these: 1. The time when. 2. The manner how. 3. The end why. 4. The term how long we are to celebrate this supper. 1. The time frequent, As often. 2. The manner entire, Eat and drink. 3. The end demonstrative, Show forth. 4. The term perpetual, Till he come, that is, to the end of the world. As often. We never read of any (saith l Praef. institut. Nusquam legimus reprehensos qui nimium de fonte aquae vitae hauserint. Calvin) that were blamed for drawing too much water out of the Wells of salvation: neither do we find ever any taxed for too often, but for too seldom communicating; which is utterly a fault among many at this day, who are bid (shall I say) thrice, nay twelve times, every month once, before they come to the Lords Table; and then they come (it is to be feared) more out of fear of the Law, than love of the Gospel. Surely as when the appetite of the stomach to wholesome meat faileth, as in the disease called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the body pines, and there is a sensible decay in all parts; so it falleth out in the spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the soul hath no appetite to this bread of life, and food of Angels, the inward man pineth away, and all the graces of the spirit sensibly decay in us. This malady the Apostle suspected not to be in his Corinthians: and therefore he imposeth not here a law of often receiving, but supposeth they did so: for he imagined not that any would be so careless of their life & safety, as not often to exemplify the copy of their pardon. He conceived that he needed not to bid any to drink freely of the wine that maketh glad the heart of every communicant, or to eat frequently of the food that perisheth not: therefore taking that for granted, he prescribeth the manner how, and the end why they were often to celebrate this sacrament, saying, As oft As ye eat. There are three kinds of eating: 1. Spiritually only. 2. Sacramentally only. 3. Sacramentally and spiritually. 1. They eat Christ spiritually only who believe the incarnation & passion of our Lord and Saviour, yet die before they are called to his Table. 2. They eat sacramentally only, who are bid to the marriage feast, and come thither also and eat of the Bride's cake, & drink of her wine, but have not on the wedding garment: such were the Jews, who ate manna in the m John 6.49. wilderness, and died in their sins: and Judas at Christ's last supper, and all infidels and hypocrites, who receive at the Sacrament panem Domini, not panem Dominum, the Lords bread, but not the Lord himself, who is that bread of n John 6.48. life. 3. They eat Christ both sacramentally and spiritually, who believing in Christ's incarnation and passion, according to his command, come with preparation unto this Table, and with their mouth feed upon the outward element: which may be considered three ways, 1. In substance, so it is bread, or wine. 2. In use, so it is a sacrament. 3. In significancy and efficacy to all believers, so it is the body and blood of Christ. And drink. It is worth your observation, that our adversaries the Papists, who are so much against a figure in the words used in the consecration of the bread, This is my body, yet are forced to admit of a double figure in the words used in the consecration of the cup, This is the new Testament in my blood. If they cast not here a double figure, they are lost: for first, there is continens pro contento, the cup put for the liquor contained in it. Secondly, in those words, as likewise in the words of my Text, they must digest a Metonymy, or swallow down flagons and cups. This cup. The sacrament is called a cup in a double respect: 1. Quia potus, drink to nourish and refresh the soul. 2. Quia potio, because a medicinal potion to purge the conscience. o In ep. ad Cor. 1. c. 11. Materialis, qui debet sumi parcè, dari largè: sacramentalis, qui debet sumi innocenter, tractari reverentèr: spiritualis, scilicet passionis vel poenitentiae, qui debet sumi libenter, sustineri laetanter: vituperabilis, qui debet estundi simplicitèr. Gorrhan findeth out four sorts of cups, and engraveth upon each of them a several poesy. 1. The material or ordinary cup, which (saith he) ought to be taken sparingly, but given liberally. 2. The sacramental, which ought to be taken innocently, and touched reverently. 3. The spiritual, which ought to be taken willingly, and borne joyfully. 4. The abominable and execrable cup, which ought to be refused absolutely, or shed wholly. But although this fourth cup be mentioned (Apoc. 17.4.) yet we will content ourselves at this time with these three cups: 1. Calix consolationis, the cup of mirth and spiritual consolation. 2. Calix afflictionis, the cup of affliction. 3. Calix benedictionis, the cup of blessing. Of the first p Psal. 23.5. David drank freely. Of the second q Jer. 16.7. Lam. 4.21. Ezek. 23.33. Jeremy sorrowfully. Of the third the r 1 Cor. 10.6. Corinthians holily. If this cup in my text be calix benedictionis, the cup of blessing, then certainly the Romish Priests deserve calicem maledictionis, a cup of cursing, who deprive the laity of this cup. They cannot say in their congregation to the people, As oft as ye drink of this cup; for they never drink of it. To whom belongeth the commandment of eating, Take, eat? to the Priests only? Why then do the Laity among them eat? To the Laity also? Why then do they not drink, sith it is most evident in the text that Christ said, s Mat 26.27. Drink ye all of this, to whom before he gave the bread, saying, Take, eat? t Mat. 19.6. Those things which God hath joined together let no man put asunder. If the cup were not needful, why did Christ add it to his Supper? If it were needful, why do they take it away? Doubtless as half a meal is no meal, nor half a hand a hand, nor half a ship a ship; so neither is their half communion a Sacrament: si dividis perdis. This is the cup of the New Testament, saith Christ, which is shed for * Mat. 26.28. many for the remission of sins. Are these many only Priests? Had the Laity no sins, or no remission of sins by Christ's blood? If they have, as they all profess, why do they forbid them that which Christ expressly commandeth them? Drink ye all of this, for it is shed for you, and for many. But to go no farther than this chapter: when St. Paul requireth, ver. 28. Let a man examine himself, I would willingly examine our Adversaries, whether this precept concerneth the lay people or no? They will say it doth especially, because they most need examination, that they may confess their sins, and receive absolution for them, before they presume to come to the Lords Table: let them then read what followeth in the same verse, and so let them eat of that bread and drink of that cup. Ye do show the Lords death. The Apostle doth not hereby exclude other ends of receiving the Sacrament, but showeth this to be the chiefest. God never set so many remarkable accidents upon any thing as on his Son's death, at which the Sun was eclipsed, the rocks were cloven, the veil of the Temple rend from the top to the bottom, the graves opened, and the dead arose. Precious in the sight of the Lord is the death of his Saints, but most precious the death of his holy One: for this Sacrament was principally instituted to keep in remembrance that his precious death. We show forth Christ's death three manner of ways; 1 In verbo. 2 In signo. 3 In opere. 1 By commemoration of the history of his passion. 2 By representation thereof in the sacred Symbols. 3 By expression thereof in our death to sin. And as it is more to show forth Christ's death in signo, by administering or participating the Sacrament thereof, than in verbo, by discoursing of his passion: so it is much more to show it forth in opere, in mortifying our members upon earth, and crucifying the lusts of the flesh, than in verbo or signo. After these three ways we must all show forth the Lords death Till he come. To wit, either to each particular man at the hour of his death, or to all men and the whole Church on earth at the day of judgement. This Sacrament is called by the ancient Father's viaticum morientium, the dying man's provision for the long journey he is to take. Every faithful Christian therefore is to communicate as long as he is able, and can worthily prepare himself, even to the day of his dissolution; and all congregations professing the Christian religion, must continue the celebration of this holy Sacrament till the day of the world's consummation. As often. The seldomer we come to the table of some men the welcomer we are: but on the contrary, we are the better welcome the oftener we come to the Lords Table with due preparation. There are two reasons especially why we ought oft to eat of this bread, and drink of this cup; the first is drawn from God and his glory: the second from ourselves and our benefit. The oftener we partake of these holy mysteries, being qualified thereunto, the more we illustrate God's glory, and confirm our faith. If any demand further how oft ye ought to communicate, I answer 1. In general, as oft as ye need it, and are fit for it. The x Cypr. ep. 54. Quomodo provocamus eos in confession nominis Christi sanguinem suum fundere, si iis militaturis Christi sanguinem denegamus? aut quomodo ad Martyrii poculum idoneos facimus, si non eos prius ad bibendum in Ecclesiâ poculum jure communicationis admittimus? Martyrs in the Primitive Church received every day, because looking every hour to be called to sign the truth of their religion with their blood, they held it needful by communicating to arm themselves against the fear of death. Others in the time of peace received either daily, or at least every Lords day. The former Saint Austin neither liketh nor disliketh, the latter he exhorteth all unto. 2. I answer in particular out of Fabianus, the Synod of Agatha, and the Rubric of our Communion book, that every one at least ought to communicate thrice a year, at Christmas, Easter, and Whitsuntide: howbeit we are not so much to regard the season of the year, as the disposition of our mind in going forward, or drawing back from this holy Table. The sacrament is fit for us at all times, but we are not fit for it: y Gratian. de consecrat. distinct. 2. Quotidié Eucharistiam dominicam accipere, nec laudo, nec vitupero; omnibus tamen dominicis communicandum horror Ibid. Qui in natali Domini Paschate & Pentecoste non communicaverint, catholici non credantur, nec inter catholicos habeantur. wherefore let every man examine his own conscience, how he standeth in favour with God, and peace with men: how it is with him in his spiritual estate, whether he groweth or decayeth in grace: whether the Flesh get the hand of the Spirit, or the Spirit of the Flesh; whether our ghostly strength against all temptations be increased or diminished; and accordingly (as the Spirit of God shall incline our hearts) let us either out of sense of our own unworthiness, and reverence to this most holy ordinance forbear, or with due preparation and renewed faith and repentance approach to this Table, either to receive a supply of those graces we want, or an increase of those we have; and when we come, let us Eat of this bread, and drink of this cup. For as both eyes are requisite to the perfection of sight, so both Elements to the perfection of the Sacrament. This the Schools roundly confess: Two things (saith z Part. 3. q. 63. art. 1. Ideò ad Sacramenti hujus integritatem duo concurrunt, scilicet, spiritualis cibus & potus. Et q. 80. art. 12. Ex parte ipsius Sacramenti convenit, quod utrumque sumatur, corpus scilicet & sanguis, quia in utroque consistit perfectio Sacramenti. Aquinas) concur to the integrity of the Sacrament, viz. spiritual meat and drink: and again, It is requisite in regard of the Sacrament that we receive both kinds, the body and the blood, because in both consisteth the perfection of the Sacrament. And * Bonavent. in 4. sent. dist. 11. part. 2. art. 1. Perfecta refectio non est in parte tantùm, sed in utroque: ideò non in uno tantùm perfectè signatur Christus ut reficiens, sed in utroque. Bonaventure, A perfect refection or repast is not in bread only, but in bread and drink: therefore Christ is not perfectly signified as feeding our souls in one kind, but in both. And a Soto in 12. distinct. q. 1. art. 12. Sacramentum non nisi in utrâque specie, quantum ad integram signification 'em perficitur. Soto, The Sacrament, as concerning the entire signification thereof, is not perfect but in both kinds. Doubtless, if the Sacrament be a banquet or a supper, there must be drink in it as well as meat. The Popish communion, be it what it may be, to the Laity cannot be a supper in which the Laity sup nothing; neither can they fulfil the precept of the Apostle of showing forth the Lords death: for the effusion of the wine representeth the shedding of Christ's blood out of the veins, and the parting of his soul from his body. If we should grant unto our adversaries, which they can never evict, that the blood of Christ might be received in the bread, yet by such receiving Christ's death by the effusion of his blood for us, could in no wise be represented or shown forth; which the Apostle here teacheth to be the principal end of receiving this Sacrament: As oft, saith he, as ye eat of this bread and drink of this cup Ye show forth Christ's death. In Christ's death all Christianity is briefly summed: for in it we may observe the justice of God satisfied, the love of Christ manifested, the power of Satan vanquished, the liberty of man from the slavery of sin and death purchased, all figures of the Old Testament verified, all promises of the New ratified, all prophecies fulfilled, all debts discharged, all things requisite for the redemption of mankind, and to the world's restoration accomplished. Therein we have a pattern of obedience to the last breath, of humility descending as low as hell, of meekness putting up insufferable wrongs, of patience enduring merciless torments; compassion weeping and praying for bloody persecuters; constancy holding out to the end: to which virtues of his person, if ye lay the benefits of his passion redounding to his Church, which he hath comforted by his agony, quit by his taking, justified by his condemnation, healed by his stripes, cleansed by his blood, quickened by his death, and crowned by his cross; if you take a full sight of all the virtues wherewith his cross is beset as with so many jewels, I make no doubt but that you will resolve with the Apostle, to desire to know nothing but Jesus Christ, and him crucified. Let Israel hope in the Lord (saith the b Psal. 130 7. Psalmist) for with the Lord there is mecrcy, and with him is plenteous redemption. Plenteous, for what store of blood shed he in his agony, in his crowning with thorns, in his whipping, in his nailing, and lastly in the piercing of his side! whereas one drop of his blood, in regard of the infinite dignity of his person, might have served for the ransom of many worlds: one drop of his blood was more worth than all the precious things in the world. As Pliny writeth of the herb c Plin. l. 22. c. 15. Scorpius herba v●let adversus animal sui nominis. Scorpius, that it is a remedy against the poison of a Scorpion; so Christ's death and cross is a sovereign remedy against all manner of deaths and crosses. For all such crosses make a true believer conformable to his Redeemers image, and every conformity to him is a perfection, and every such perfection shall add a jewel to his crown of glory. This death of Christ so precious, so sovereign, we show forth in shadow as it were and adumbration, when either we discourse of the history of Christ's passion, or administer the Sacrament of his death; but to the life, when as Saint Francis is said to have had the print of Christ's five wounds on his body, so we have the print of them in our souls: when we express his death in our mortification, when we tie ourselves to our good behaviour, and restrain our desires and affections, as he was nailed to the cross: when we thirst after righteousness, as he thirsted on the cross for our salvation: when we are pierced with godly sorrow, as his soul was heavy unto death; and when as his flesh, so our carnal lusts are crucified: when as he commended his soul to his Father, so we in our greatest extremities commit our souls to God, as our faithful Creator. Cui, etc. THE SIGN AT THE HEART. A Sermon preached on the first Sunday in Lent. THE LXVII. SERMON. ACTS 2.37. Now when they heard this, they were pricked in their heart, and said unto Peter and the rest of the Apostles; Men and brethren, What shall we do? Sins for repentance to work upon, and repentance for sin, take up in a manner our whole life. Not only the wicked (in their endless mazes) in the road to hell, but even the godly, who endeavour to make the straightest steps they can to heaven, Ambulant in circuitu, walk in a kind of circuit. From fasting to feasting, and from feasting again to fasting; from Mount Gerizin to Mount Hebal, and from Mount Hebal to Mount Gerizin; from sins to repentance, and from repentance back again, though against their will, to sin. It is true, that grace in the regenerate never quits the field, but groweth more and more upon corrupt nature, and in the end conquereth her: yet so conquereth her (as Lucullus and other Roman Captains did a Cic. de leg. Manil. Ita tamen superarunt, ut ille pulsus superatusque regnaret. Mithridates) that nature still ruleth in the members, and often putteth the mind to the worst, always to much trouble. Wherefore as the Sea-mew that maketh her nest on the sea shore, is forced daily to repair it, because every day the violent assault of the sea waves moulter away some part thereof; so the regenerate and sanctified soul hath need to renew the inward man daily, and repair the conscience by repentance, because every day, nay almost every hour, by the violent assaults of tentation and sins, as they are termed, of ordinary incursion, some breach or other is made into it. Now albeit private repentance hath no day set, nor time prefixed to it, but is always in season: yet now is the peculiar season of public, when the practice of the primitive, and the sanction of the present Church calls us to watching and fasting, to weeping and mourning, to sackcloth and ashes, to humiliation and contrition; when in a manner the whole Christian world (I except only some few Heteroclites) accordeth with us in our groans, and consorteth with our sighs, and keepeth stroke with us in the beating our breasts, and setteth open the sluices to make a flood of tears, and carry away the filth of the whole year past. Abyssus abyssum invocet, let this flood carry away the former deluge. Verily such is the overflowing of iniquity, and inundation of impurity in this last and worst age of the world, that the most righteous among us can hardly keep up their head, and hold out their hands above water, to call to God for mercy for themselves & others: hath not then the Church of God great reason to oppose the Eves, Embers, & Lent fasts, as so many floodgates, if not quite to stay, yet somewhat to stop the current of sin? Anselme, sometimes Archbishop of Canterbury, whom the Church of Rome hath inserted into the Canon of Saints, (but he ranketh himself among the Apocrypha of sinners) recounting with heart's grief and sorrow the whole course of his life, and finding the infancy of sin in the sins of his infancy, the youth and growth of sin in the sins of his youth, and the maturity and ripeness of all sin in the sins of his ripe and perfect age, breaketh forth into this passionate speech, Quid restat tibi, O peccator, nisi ut totâ vitâ deploret totam vitam? What remains for thee, wretched man, but that thou spend the remainder of thy whole life in bewailing thy whole life? What should we (Beloved) in a manner do else, considering that even when we pray against sin, we sin in praying: when we have made holy vows against sin, our vows by the breach of them turn into sin: after we have repent of our sins, we repent of our repentance, and thereby increase our sin? In which consideration, if all the time that is given us should be a b Hier. ep. 7. In quadragesima abstinentiae vela pandenda sunt & tota aurigae retinacula laxanda. Lent of discipline, if all week's Embers, if all days of the week Ashwednesdayes, how much more ought we to keep Lent in Lent now, at least continually to call upon the name of God for our continual blaspheming it? Now to fast for our sins in feasting, now to weep and mourn for our sins in laughing, sporting, and rioting in sinful pleasures: to this end our tender mother the Spouse of Christ debarreth us of all other delights, that we should make Gods statutes our delights: for this cause she subtracteth our bodily refection, that we may feast our souls: therefore she taketh away or diminisheth our portion in the comforts of this life, that with holy David we should take God for our c Psal. 119.57. portion. This is a time, as the name importeth, Lent of God to examine our accounts, and clear them: a holy tenth of the year to be offered to him: the sacred Eve and Vigils to the great feast of our Chris●●an passover. Your humbling your bodies by watching and fasting, your souls by weeping and mourning, your rending your hearts with sighs, the resolving your eyes into tears, your continual prostration before the throne of grace, & offering up prayers with strong cries, are at this time not only kind fruits of your devotion, special exercises of your mortification, necessary parts of contrition, but also testimonies of obedience to the Law, and duties of conformity to Christ's sufferings, and of preparation to our most public and solemn Communions at Easter. To prick you on forward in this most necessary duty, of pricking your hearts with godly sorrow for your sins, I have made choice of this verse, wherein the Evangelist S. Luke relateth the effects of S. Peter's Sermon in all his auditors. 1. Inward impression, they were pricked in heart. 2. Outward expression, men and brethren, what shall we do? What Eupolis sometimes spoke of Pericles, that after his oration made to the people of Athens, d Cic. de clar. orat. In animis auditorum aculeos reliquit. he left certain needles and stings in their minds, may be more truly affirmed of this Sermon of the Apostle, which when the Jews heard they were pricked at heart, and not able to endure the pain, cry out men and brethren, what shall we do? The ancient painters, to set forth the power of eloquence, drew e Bodin. l. 4. the rep. c. 7. Majores Herculem Celticum senem effingebant, ex cujus ore catenarum maxima vis ad aures infinitae multitudinis perveniret, etc. Hercules Celticus with an infinite number of chains coming out of his mouth, and reaching to the ears of great multitudes: much after which manner S. Luke describeth S. Peter in my text, with his words, as it were so many golden chains, fastened first upon the ears, and after upon the hearts of three thousand, and drawing them up at once in the drag-net of the Gospel. Now our blessed Saviour made good his promise to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou shalt catch live men; and this access of souls to the Church, and happy success in his ministerial function, seemeth to have been foreshowed to him by that great draught of fish taken after Christ's resurrection, the draught was an f John 21.11. hundred fifty and three great fishes; and for all there were so many, yet, saith the text, the net was not broken. The truth always exceedeth the type, for here were three thousand great and small taken, and yet the net was not broken; there was no schism nor rapture thereby: for all the converts were of one mind, they were all affected with the same malady, they feel the same pain at the heart, and seek for ease and help at the hands of the same Physicians, Peter and the rest of the Apostles, saying, Men and brethren, what shall we do? Now when they heard these things they were pricked. Why, what touched them so near? no doubt those words, g Ver. 23, 24. Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain, whom God hath raised up, having loosened the pains of death, because it was not possible that he should be holden of it. This could not but touch the quickest veins in their heart, that they should be the death of the Lord of life, that they should slay their Messiah, that they should destroy the Saviour of the world. Of all sin's murder cryeth the loudest in the ears of God and men; of all murders, the murder of an only begotten son most enrageth a loving father, and extimulateth him unto revenge: in what woeful case than might they well suppose themselves to be, who after S. Peter had opened their eyes, saw that their hands 〈◊〉 been deep in the blood of the Son of God? Now their blasphemous words which they spoke against him, are sharp swords wounding deeply their souls; the thorns wherewith they pricked his head, and the nails wherewith they pierced his hands and feet, pricked and pierced their very heart. They were pricked in heart: That is, they were pierced though row with sorrow, they took on most grievously. Here lest we mistake phrases of like sound, though not of like sense, we must distinguish of spiritus compunctionis, and compunctio spiritus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, h Rom. 11.8. a spirit of compunction reproved in the unbelieving Jews, and compunction of spirit, or of the heart, here noted by S. Luke: the former phrase signifieth slumber, stupidity, or obstinacy in sin, this latter hearty sorrow for it: the former is a malady for the most part incurable, the latter is the cure of all our spiritual maladies. Now godly sorrow is termed compunction of the heart for three reasons, as i Lorin. in Act. c. 2. Dicitur dolor de peccato admisso, quod est compunctio, vel quia aperitur cordis apostema, vel quia vulneratur cor amore Dei, vel quia daemon dolore & invidiâ sauciatur. Lorinus conceiveth. 1. Because thereby the corruption of the heart is discovered, as an aposteme is opened by the prick of a sharp instrument. 2. Because thereby, like the Spouse in the Canticles, we become sick of love, as the least prick at the heart causeth a present fit of sickness. 3. Because thereby the Devil is, as it were, wounded with indignation and envy. When they heard these things they were pricked in heart: when they were pricked in heart They said. As the strokes in music answer the notes that are pricked in the rules: so the words of the mouth answer k Cic. 3. de Ora. Totum corpus hominis, & omnes ejus vultus, omnesque voces, ut nervi infidibus ita sonant, & à motu quoque animi sint pulsae. to the motions and affections of the heart. The Anatomists teach, that the heart & tongue hang upon one string. And hence it is, that as in a clock or watch, when the first wheel is moved the hammer striketh: so when the heart is moved with any passion or perturbation, the hammer beats upon the bell, and the mouth soundeth: as we heard from David, l Psal. 45.1. My heart is enditing a good matter, and my tongue is the pen of a ready writer. And from S. Paul: m Rom. 10.10. With the heart man believeth unto righteousness, and with the tongue confession is made unto salvation. And from our Saviour: n Luke 6.45. A good man out of the good treasure of his heart bringeth forth good things, and an evil man out of the evil treasure of his heart bringeth forth evil things; for out of the abundance of the heart the mouth speaketh. Many among us complain that they are tongue-tied, that when they are at their private devotions, their words stick in their mouths, and they cannot freely pour out their souls into the bosom of their Redeemer; but they look not into the cause of it, they have not got a stock of heavenly knowledge, and sanctified forms of words, their hearts are not filled with the holy spirit: for were they full, they would easily vent themselves. They cannot freely bring forth, because they have laid up nothing in the treasury of their hearts. To Peter and the rest of the Apostles. As those that were wounded with the darts of Achilles, could no otherwise be cured than by his salves and plasters: so the Jews who were wounded by S. Peter's sharp reprehension, could be by no other means cured, than by his own salves and receipts which he prescribeth afterwards. Here our o Lorin. comment. in Act. c. 2. Alias notatum est quoties Petri cum aliis Apostolis mentio fit, Petrum primo loco poni tanquam ducem, ideoque nunc Judaei omnes ad illum se convertunt. & in c. 1. v. 13. Facit ad Petri primatum non mediocriter, quod tum Lucas in isto capite, sicut in Evangelio, texens Apostolorum catalogum, ut etiam Matthaeus & Marcus, primum ante omnes nominant. adversaries, who will not let the least tittle fall to the ground that may serve any way to advance the title and dignity of the Bishop of Rome, will have us take special notice, that here and elsewhere Peter is named before the rest of the Apostles: and that ye may know that all is fish that comes to Peter's net, Bellarmine will tell you that the Pope's monarchy is proclaimed in those words in the Acts, Rise up Peter, kill and eat, (Acts 11.7.) I know not with what perspective the Cardinal readeth the Scriptures; but sure I am he seethe more in this vision, than any of the ancient or later Commentators ever discerned; yet Baronius seethe more than he: Those were healed (saith he) who came but within the shadow of Peter. Acts 5.15. They brought forth the sick into the streets, and laid them on beds or couches, that at the least the shadow of Peter passing by, might them. The same virtue is given to the shadow of Peter, which is given to his body, that we might know that such store of grace was given to Peter, that God would have the same gifts derived to his successors, who represent his person. Thus as ye see, the Papists as men in danger of drowning, catch at every rotten stake to support their faith in the Pope's supremacy. Lorinus catcheth at the placing of a word, Bellarmine at a mystical apparition, and p Baron. ad an. 34. p. 303. Eadem virtus umbrae corporis Petri tradita, quae & corpori, ut cognoscamus tantam gratiarum copian Petro collatam, ut eadem dona in successoribus, qui referunt personam Petri, propagari Deus voluerit. Baronius at a shadow. What serveth this shadow to illustrate or confirm the Popes or Peter's supremacy? It pleased God, for the manifestation of his power, and the performance of Christ's promise to his disciples, that they in his name should work greater miracles than some of those that he had done, to heal the sick by Paul's handkerchiefs, and Peter's shadow: Ergo, Peter was chief of all the Apostles, and the Pope the Monarch of the visible Church. Neither is there any clearer evidence in that vision which S. Peter saw of a sheet let down from heaven, in which there were fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And he heard a voice saying unto him; Arise Peter, slay and eat. At manducare est capitis, saith the Cardinal: but it is the head that eateth, the Pope therefore is the head. He should better have concluded, the Popes are the teeth: for S. Peter himself made no other interpretation of this vision, than that the Gentiles, whose hearts God had purified by faith, were not to be accounted unclean; and therefore he allegeth this apparition in his apology for going unto the uncircumcised, and eating with them. As little maketh the setting of Peter's name before the rest, for his authority over them. For here was a special reason why the Jews directed their speech to Peter in the first place: because it was he who charged them so deep, he put them in this perplexity; and therefore to him they addressed themselves for counsel and comfort. Elsewhere, where there is not the like occasion, others are named before him, as q Gal. 2.9. James, Cephas, and John, who seemed pillars. James, and s Mark 16.7. Tell the disciples and Peter. Andrew, and the r John 4.2. the city of Andrew and Peter. Disciples. Here I demand of Lorinus, doth the naming of Andrew before Peter, or of James, or the Disciples, prove that any of these were superiors to Peter? If they were, what becomes of Peter's supremacy? If they were not, what maketh the naming him before them for it? Without all question, if the setting of Peter after the rest of the Apostles & Disciples in the texts above alleged, maketh not against; the setting him here before them, maketh not for his supremacy. Men and brethren what shall we do? Seneca saith, Levis dolour est qui consilium capit, It is a light grief which admitteth of consultation: but we may say more truly, Sanus dolor est qui consilium capit; It is an healthful malady and an happy grief, which drives us to our spiritual Physician, and exciteth us to a careful use of the means of salvation. S. t 2 Cor. 7.9, 11. Paul rejoiced at this symptom in his patients at Corinth: Now I rejoice not that ye were made sorry, but that ye sorrowed to repentance: for behold this self same thing that ye sorrowed after a godly sort, what carefulness it wrought in you, etc. What shall we do to satisfy the Father for the death of his Son, to ease our burdened consciences, to wash away the guilt of the effusion of innocent blood? Behold here the effects of soul-ravishing eloquence, attention, compunction, and a solicitous enquiry after the means of everlasting salvation: or if ye like better of an allegorical partition, see here, 1. The weapon wherewith they were wounded, the Word preached, when they heard, etc. 2. The wound, which was a prick at the heart. 3. The cure, not words but deeds, they said, what shall we do? Here ye have a pattern, both of a faithful teacher and religious hearers; a faithful teacher tickleth not the ears, but pricketh the heart; his words are not like bodkins to curl the hair, but like goads and nails that prick the heart; though the goads go not so deep that pierce but the skin, the nails go farther, for they are driven to the very heart of the auditors up to the head. The religious hearer, when he is reproved for his sin, spurneth not at the Minister of God, but receiving the words with meekness, communeth with his own heart whether the reproof were just or no, and finding it just, confesseth his sin, and seeketh for pardon and forgiveness. The Jews hear when they were charged by S. Peter with the murder of the son of God, say not, Quid hic? sed quid nos? not what hath this man to meddle with us? but who can give us good counsel? not what shall we say? but what shall we do? for words are too light a recompense for deeds. 1. A word of the duty of faithful teachers, that with the cock, by clapping my wings upon my breast, I may awake myself as well as others. The salvation of the hearers much dependeth upon the gifts of the Preacher, and the gifts of the Preacher much depend upon his sincere intention, not to gain profit or u Salvianus de gubernat. Dei, lib. 1. Utilia magis quam plausibilia sectari, nec lenocinia quaerere sed remedia. applause to himself, but souls to God: not to tickle their ears, but to prick their hearts. Such a Preacher * Bern. in Cant. Illius doctoris vocem libentiùs audio, non qui sibi plausum, sed qui mihi planctum movet. S. Bernard ever wished to hear, at whose Sermon the people hemmed not, but sighed; clapped not their hands as at a play, but knocked their breasts as at a funeral. According to which pattern x Hieron. Nepot. Te docente in ecclesiâ, non clamor populi, sed gemitus suscipiatur; lachrymae auditorum tuae laudes sint. S. Jerome endevoureth to frame Nepotian his scholar, When thou teachest in the Church (saith he) let there be heard no shouts of admiration, but sobs of contrition: let the fluency of thy eloquence be seen in the cheeks of thy hearers. This is not done by ostentation of art, but by evidence of the spirit. A painted fire heateth not, nor do the gestures and motions of an artificial man, destitute of soul and life, any whit move our affections: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are the graces of sanctification shining in the countenance, gesture, & life of the Preacher (and not the beauty and ornaments of speech) which insinuate into the heart, and multiply themselves there: without which, though we speak with the tongues of men and Angels, we are but like sounding brass or tinkling cymbals: except the Lord touch the heart and the tongue of the Preacher with a coal from his Altar, all the lustre of rhetorical arguments, and blaze of words, will yield no more warmth to the conscience than a glowworm. Ye have heard briefly of the duty of Pastors, reserve (I pray you) one ear to listen to your own duty as hearers. 2. It was the manner of the Jews to boar thorough the ears of those servants that meant not to leave them till death: and if ye desire to be in the lists of God's servants, ye must have your ears bored, and the pearls of the Gospel hanging at them. All shepherds set a mark upon their sheep; and so doth the good Shepherd that gave his life for his sheep: and this mark is in the ear, y Joh. 10.3, 27. My sheep hear my voice. There is no doctrine in the word we hear of more often, than of hearing the word and keeping it. We hear that we ought to hear the Father; z Esay 1.1. Hear O heaven, and hearken O earth, for the Lord hath spoken: we hear that we ought to hear the Son; * Mat. 13.43. Mat. 17.5. He that hath ears to hear let him hear: and, This is my well-beloved Son in whom I am well pleased, hear ye him: we hear that we ought to hear the Spirit; a Apoc. 2.7. Let him that hath an ear to hear, hear what the Spirit saith to the Churches. All the ventures in the great ship called Argonavis, bound for Colchis to fetch the golden fleece, when they were assaulted by the Sirens, endeavouring to enchant them with their songs, found no such help in any thing against them, as in Orpheus his pipe: we are all ventures for a golden crown in heaven, and as the Grecians, so we are waylaid by Sirens, evil spirits, and their incantations, from which we cannot be safe, but by listening to the Preachers of the Gospel, who when they pipe unto us out of the word, our hearts dance for joy. In that golden chain of the Apostle, the first link is hung at the ear, Faith cometh by b Rom. 10.14, 17. hearing, and hearing by the word of God. How shall they call on him, on whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a Preacher? Do we think that God will hear us in our prayers, if we hear not him speaking to us in his Word? The Prophet c Zach. 7.13. Zacharie assureth us he will not: When I cried they would not hear, so they cried and I would not hear them, saith the Lord of hosts. If ye desire with S. Paul to hear in heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the d 2 Cor. 12.4. words that cannot be uttered, ye must on earth be attentive hearers to the words uttered by our Peter's and Paul's. None was cured with more difficulty (as it seemeth) than the man that had a deaf and dumb spirit: such are our obstinate Recusants and Separatists, who have not an ear to hear what God speaketh to them by the Ministers of the Word. Religion is not unfitly compared to the Weasel, e Adrian. Jun. emblem. Mustella concipit aure, parit ore. which, as Adrianus Junius writeth, conceiveth at the ear, and brings forth her young ones at her mouth: for the seed of God's word is cast in at the ear, and there having conceived divine thoughts and meditations, she bringeth forth the fruit of devotion at her mouth, praises and thanksgivings, godly admonitions, exhortations, reprehensions and consolations. Mark your jailers, they often suffer their prisoners to have their hands and feet free; neither are they in any fear that they will make an escape, so long as the prison doors and gates are sure locked and fast barred: so dealeth Satan with those whom he holdeth in captivity, he letteth them sometimes have their hands at liberty to reach out an alms to the poor, and sometimes their feet to go to Church to hear prayers; but he will be sure to keep the ears, which are the gates and doors of their soul, fast: which he locks up with these or the like suggestions. Christ saith that his house is Domus orationis, not orationum, an house of prayer, not of sermons. Few there are but know enough, the greatest defect is in the practice of religious duties: What can they hear which they have not often heard before, which no sooner entereth in at one ear, but runneth out at the other? Give me leave a little to lift these Adders from the ground, whereby they stop the right ear, and pluck their tail from the head, whereby they stop the left, that they may be charmed both by the word and by the voice of reason itself. Christ saith his house is an house of prayer: but where spoke he this? spoke he it not in the Temple? and were not these very words part of a sermon which he preached to the buyers and sellers there? He hath but little skill in the language of Canaan, who knoweth not that prayer and invocation of God's name, is in Scripture by a Synecdoche taken for the whole f Acts 2.21. Rom. 10.13. Whosoever shall call upon the name of the Lord shall be saved, etc. worship of God: yet admit that our Saviour should in that place take prayers strictly, for that part of God's worship which consisteth in lifting up our hands, to prefer our petitions and supplications unto him; S. Paul furnisheth us with a direct answer to this objection, even by those questions he propoundeth, g Rom. 10.14. How then shall they call on him, on whom they have not beleveed? how shall they believe on him, of whom they have not heard? and how shall they hear without a preacher? As there is no powerful preaching without prayer to God for a blessing upon it: so no good prayer without preaching, to direct both in the matter and form, and to inflame our hearts with zeal. There being three parts of prayer, humble confession, confident invocation, and hearty thanksgiving; how can they make a full confession of their sins, who learn not what are sins from the mouth of the Preacher? How can they be humbled in such sort as they ought, before whom the Preacher out of the word setteth not God his terrible name, glorious Majesty, all-seeing eye, infinite purity, strict justice, fierce wrath against sin, together with man his vileness, wretchedness, sinfulness, wants and infirmities? How can they call upon God with confidence, who are not persuaded out of the Word by the Preacher, of God his love to man, mercy and long-suffering, gracious promises, omnipotent goodness; as also of Christ his perfect obedience, plenary satisfaction, and perpetual intercession? How can they recount God's blessings, both spiritual and temporal, who never have been told them by the Preacher? Yea but they will say they know enough of these things: nihil est dictum quod non sit dictum prius. This very objection of theirs betrays their ignorance and want of knowledge in divine things. For were they rightly instructed as they ought to be, they could not but know that the Scripture is like a plentiful mine, in which the deeper we dig, the vein of heavenly truths proves still the richer; they would know that all the Saints of God in all ages have complained of, and confessed their ignorance, and continually prayed with David, Doce me viam statutorum tuorum, O teach me the way of thy statutes, and open mine eyes, that I may see the wonderful things of thy law. Lastly, that it is the duty of every good Christian to h Ambros. de Offic. l. 1. Et quantumvis quisque profecerit, nemo est qui doceri non queat donec vivit. improve his talon of wisdom and spiritual understanding, to i 1 Tim. 4.15. meditate on those things he readeth and heareth, that his profiting may appear unto all; and to k 2 Pet. 3.18. grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. Admit they should learn no new thing in diverse Sermons, yet will not this any way excuse their neglect of this duty of hearing; neither ought it to be any cause at all to keep them from Sermons: because instruction of ignorance is not the only end of preaching, there are many others; as, to glorify God, to countenance the ministry of his word by their presence, to encourage others to the diligent and constant hearing of the word by their example, who perhaps may more need instruction than themselves; to testify their obedience to God's ordinance, who commandeth all his servants, as well to hear him when he speaketh to them in his Word, as to speak unto him in their prayers; to have religious affections stirred up in them, sometimes hope, sometimes fear, sometimes godly sorrow, sometimes spiritual joy, always zeal for God's glory, fervour in their devotion, and watchfulness over all their ways: to be put in mind of those things which indeed they knew before, but either forgot, or made as little use of them as if they had never known them: to be awaked out of their spiritual lethargy: to be admonished of diverse dangers they are like to incur: to be convinced of diverse errors which they count to be none till the powerful ministry of the Word hath demonstrated them to be such: to reprove them of the sins they daily commit, as well of ignorance as against their conscience: and to prick their hearts deep with godly compunction, that with weeping eyes and bleeding hearts they may seek to God in time for pardon. Lastly, to prepare them to perform all religious duties in a better manner, that they may for the future receive more comfort in their private devotions, and more benefit by the public ministry of the Word and Sacraments. The grand enemy of our souls, partly by immediate suggestions and thoughts ingested into our minds, and partly by the mouths or pens of Atheists, Infidels, Heretics and schismatics, layeth new batteries against our most holy faith: and is it not than most needful to learn from the most able and experienced Soldiers of Christ how to beat them off, and fortify against them? And if their memory be so brittle and pertuse, as they pretend, that it will hold nothing, there is a greater necessity for them to hear oftener than others, that the frequent inculcation of the same doctrine may imprint that in their minds which others receive by the first hearing. And to answer them in their own metaphor; albeit the bucket be so full of holes that all the water they take up in it runneth out, yet certainly the often dipping it into the Well, and filling it with water, will make it moister than otherwise it would have been. And so I pass from the ear mark of Christ's sheep, to the mark in their heart. They were pricked in heart. This prick in the heart may be considered two manner of ways: 1 In a reference to the cause, and so it is an effect. 2 In a reference to the subject, and so it is an affection. If we consider it as an effect, it showeth unto us the efficacy of God's Word in the mind of the hearers, which is far greater than any force of humane art or eloquence. Art and humane eloquence may move affection, but it is the powerful preaching of the Word only that can remove corruption; as we read, Lex Jehovae convertens animas, l Psal. 19.7. The law of the Lord is perfect, converting the soul. The word of man my tickle the ear, but it is the word of God only which pricketh deep the heart. Hence it is compared to a goad, m Eccles. 12.11. or nail fastened by the masters of the assemblies: nay to a n Heb. 4.12. two-edged sword, piercing to the dividing asunder of soul, and spirit, and joints, and marrow: nay to thunder, which breaketh the bones, not hurting the yielding flesh; at the sound whereof o Luke 10.18. Satan falls like lightning from heaven. This efficacy of the word of God proves the Divinity thereof: as it could not be divine, but it must needs be effectual; so it could not be so effectual as it is, if it were not divine. As the demolishing the walls of Jericho proved that there was something more in the sounding of the Rams horns, than the violent expulsion or percussion of the air; so the conquering all the eloquence, and power, and wealth, and wisdom of the world, and subduing it to the Gospel by the preaching of the Apostles, poor, simple, and illiterate men, of no more account (in comparison of the Orators and Philosophers of the heathen) than the Rams horns in comparison of silver trumpets, demonstrateth that their words were not the words of men, but the words of God. p Zab. Phys. Zabarel treating of nutrition in the stomach, and perfect concoction, propoundeth this question; How cometh it to pass, that heat being but an accident and a simple quality, can digest our meat, sever the thicker parts from the thinner, turn the chylus into chymus, and chymus into blood, and disperse this blood into all parts? resolveth it thus, that Heat may be considered two ways; either as it is a mere quality and accident, and so it hath but one simple operation; or as it is an instrument of the soul, and so it produceth all the effects above mentioned. In like manner, if it be demanded how the word preached instructeth, correcteth, and comforteth, and maketh the man of God q 2 Tim. 3.17. perfect, and thoroughly furnished to every good work: how it frameth and mouldeth the heart, how it printeth it like a stamp, melteth it like fire, bruizeth it like a hammer, pricketh it like a nail, and cutteth it asunder like a sword: the ready answer is, that it produceth these effects, Non ut sonus, sed ut instrumentum Dei; not as it is a sound or a collision of the air, but as it is an instrument of God: Or, to use the phrase of the Apostle, as it is the r Rom. 1.16. power of God unto salvation, to every one that believeth. This power we may easily believe to be in the whole, when we see such efficacy in one text. s Junius in vita. Junius was reclaimed from Atheism by casting his eye on the new Testament lying open in his study, and reading the first words of S. John's Gospel; In the beginning was the Word, and the Word was with God, and the Word was God. These words which struck such a reverence in the hearts of the heathenish Platonics, that they wrote them in golden letters in their Churches, so amazed him with the strange majesty of the style, and profoundness of the mysteries therein contained, that he never after entertained the least thought of his former atheistical conceit. As Antony passing in his journey, and coming to a Chapel, heard the Priest read those words in the Gospel, t Luke 18.22. If thou wilt be perfect, go sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven: he took the words as spoken to himself in particular, and fulfilling the precept of Christ accordingly, of a covetous worldling became a most holy recluse. What should I speak of S. Austin, who was strangely converted by hearing a voice, saying; Tolle, lege: & fastening his eyes upon the first passage of Scripture he lighted upon, which was this, u Rom. 13.13, 14. Let us walk honestly as in the day, not in gluttony and drunkenness, not in chambering and wantonness, not in strife and envying; but put ye on the Lord Jesus, and make no provision for the flesh, to fulfil the lusts thereof. No sooner was the verse read, than the work of his conversion was finished, and a pious resolution for amendment of life settled in him. * Aug. conf. l. 8. c. 12. Surgens ab Alypio ut flerem, de vicinâ domo audivi vocem, Tolle, lege: tum cogitabam puerine solebant tale aliquid cantare, nec occurrebat audivisse me. Uspiam represso impetu lachrymarum, surrexi, interpretans me divinitùs doceri codicem aperire & legere. Itaque reversus ad locum ubi sedebat Alypius, ibi enim posucram codicem, aperui & legi in caput quo conjecti sunt oculi mei, Rom. 13. Non in comessationibus, etc. Rem Alypio indicavi, petit videre quod legissem, & ostendit ultrà quàm ego legeram quod sequitur, Infirmun in fide assumite, quod ille ad se retulit. Alypius certified hereof, desireth to peruse the place, and falleth upon the verse immediately following; Him that is weak in the faith receive you, (Rom. 14.1.) which he applying to himself, besought S. Austin to strengthen him in the truth, according to the command of Christ to Peter, Luke 22.32. Tu conversus, confirma fratres, When thou art converted, confirm thy brethren: which task he so well performed, that with a little travel, in a short space two twins were brought forth to Christ at one birth. To fasten the truth of this observation, concerning the efficacy of Scripture texts seasonably applied, I will borrow a golden nail from S. Chrysostome: It is not so in the Church where the Word is powerfully taught, as it was in the Ark of Noah: for there the beast that entered into the Ark, received no change nor alteration at all by the embarking there during the deluge: if they were clean at their coming in, they were so at their going out; if they came in unclean, they went out unclean; if they came in wild, they went out wild: but it is not so here: we come in unclean, but we go out clean; we come in wild, we go out tame; we come in wolves, we go out lambs; we come in lions, we go out dear; we come in vultures, we go out doves; we come in beasts, we go out men; or, to speak more properly, regenerate Christians. And thus much concerning compunction in reference to the cause, as it is an effect of the word preached: now let us consider it in a reference to the subject, as it is an affection in the sinner. The locusts are described by x Apoc. 9.7, 10. S. John with faces like men, but stings in their tails like scorpions: not to disparage any mystical interpretation, a moral may be this: Sins, especially of pleasure, like these locusts, have beautiful faces, and a delightful appearance at the first: but those that deal and dally with them, shall find that they have stings in their tails, and leave pricks and venomous wounds in the conscience in the end; for after the act of sin is committed, there is felt in all that have not seared consciences, remorse, sorrow, fear, and shame: sorrow for the loss of God's favour, & the jewels of his grace, & the comforts of the Spirit; fear for the guilt of sin, and shame for the filthiness and turpitude thereof. Of these three consisteth compunction; which y In verbo compunct. Compunctio est humilitas mentis cum lachrymis, veniens de recordatione peccati, & timore judicii. S. Isidore defineth to be a dejection of the mind, with tears caused by the remembrance of sin, and fear of judgement. By z Ex Aquinate in supplement. Humilitas mentis inter spem & timorem annihilans peccatum: nam ut vermis qui nascitur in ligno lignum exest, ita dolor ex peccato peccatum ipsum absumit. S. Gregory thus, A dejection of the mind full of anxiety, between fear and hope, annihilating or destroying sin. For as the worm which breedeth in the wood consumeth it, so (saith St Chrysostome) the sorrow which ariseth from sin consumeth and destroyeth it. Pia proles hoc ipso quod devoret matrem, An happy issue in this only, that it eateth out the heart of the parent. Thus I have pricked you out (to use the phrase of the Musicians) a lesson of compunction; which though it be a sad pavane to the outward man, yet it is a merry galliard to the inward. The physic which kindly worketh, and maketh the patiented heartsick for the present, yet much comforteth him out of assured hope, that the present pain will bring future ease & help. The smarting plaster is the most wholesome: such is that I have spread by the amplification of my Text, and now I am to lay it to by the application thereof. If compunction of the heart be the true mark of a penitent, let the eye of our soul look into our heart, and see whether we can find it there. If we find it, we may take comfort in it; if we find it not, we may be sure we are no true converts. There is no virtue in the physic, if it pain us not: no force in the plaster, if it smart not: the dis-located bone is not brought to his place, if we felt no pain in the setting it. As the colours and shapes which are burnt in glass, cannot be obliterated unless the glass be broken all to pieces; so neither can the ugly shapes of vices & images of Satan be razed out of the soul, unless the heart be broken with true contrition. Spices when they are bruised and pownded in a mortar yield a most fragrant smell: O then let us bruise our hearts with true contrition, Tertul. de penitent. Miserum est securi & cauterio exuri, & pulvoris alicujus mordacitate cruciari; attamen quae per insuaviem medentur, & emolumento curationis offensam sui excusant, & praesentem injuriam supervenientis utilitatis gratia commendat. that our zealous meditations may be like fragrant spices in the nostrils of God. If the Jews were pricked in heart at the remembrance of Christ's suffering, if their hearts bled for once crucifying the Lord of life, how much more ought ours for crucifying him daily? O think upon this (dearly beloved) seriously both in the day and in the night, and let it make your beds to swim with tears. As often as ye swear by the wounds of Christ, ye tear them wider: as often as ye belch out blasphemy against God, ye spit upon your Saviour's face: as often as ye distemper yourselves with strong wines, ye give him vinegar to drink: as often as ye grieve the holy spirit, ye prick his very heart: as often as ye unworthily receive the sacrament, ye tread his blood under your feet. Me thinks I hear you sobbing and sighing out the words of the Jews in my Text: If these things are so, if those sins are so heinous and grievous which we have made so light of, Men and brethren, what shall we do? I answer you in the words of Saint Peter following: Repent, and be baptised every one of you; not in the font of sweet water in the Church, but in the salt water of your tears: let your a Cypr. de laps. Alto vulneri diligens, & longa medicina ne desit poenitentia crimine minor non sit. sorrow be answerable to your sinful pleasures, and bring forth fruits meet for repentance. The wound is deep, thrust the tent to the bottom of it; your sins have been many and grievous, let your tears be abundant, and your sighs many. Ye have had a long time of sinning, give not over presently your exercises of mortification: hold on your strict abstinence, your devout prayers, your frequent watchings, your humble confessions, and sad meditations, the whole time which the Church hath prescribed you: by your sorrow here, prevent eternal b Tertul. de poenit. Fletu fletum, temporali afflictione aeterna supplicia expungite: in quantum non peperceritis vobis, in tantum vobis parcet Deus. lamentations and woe: by your remorse of conscience here, prevent weeping and gnashing of teeth hereafter: by your temporal affliction in this world, prevent eternal malediction and endless torments of body and soul in hell: the less you spare yourselves in this kind, God will spare you so much the more, and so much the sooner and easier be reconciled unto you. To whom, etc. CHRISTIAN BROTHERHOOD. A Sermon preached on the second Sunday in Lent. THE LXVIII. SERMON. ACTS 2.37. And they said to Peter and the rest of the Apostles; Men and brethren. MAny of the ancients write, that S. Luke was an excellent limmer, and drew the blessed Virgin to the life: how true it is that he took the picture of the mother of God, I know not (for the first relaters were Apocryphal writers) but sure I am, in this text as a table he setteth forth the children of God in their colours, and describeth them by their proper marks: which are three; 1. In the ear. 2. In the heart. 3. In the hand. 1. The eare-marke is careful attention, when they heard. 2. The heart-marke is deep compunction, they were pricked in heart. 3. The hand-marke is solicitous action, Men and brethren, what shall we do? We have already viewed the ears of these converts, and found them bored thorough for the perpetual service of God, and hung with the jewels of the Gospel: next we searched into their hearts, and found them pierced with sorrow for being some way accessary (at least by consent) to the death of the Lord of life: and now we are to look to their hands, and see what they will do, or rather what they will not be willing to do, to make their peace with God, and wash away the guilt of spilling his Son's blood. Men and brethren, what shall we do? Ye hear (men and brethren) in this close of the verse 1. A courteous compellation, which savoureth of 1. Humanity, Men. Now they hold the Apostles men, Ver. 13. whom a little before they esteemed no better of than drunken beasts. 2. Charity, Brethren. Not aliens from the Commonwealth of Israel, not strangers. 2. An important question, which is a question of 1. Fear, What shall we do to escape the wrath to come for that we have done? 2. Care, What shall we do to make some part of amends for our crimson sin, in shedding the blood of that righteous and holy One? 3. Piety, What shall we do that we may reap benefit by his death, whom ignorantly we slew with wicked hands? Thus have I chalked unto you the way of my present and future discourses upon this Scripture, wherein I entreat your attention and devotion to go along with me, that I and you may first know in the speculative part what we are to do, and then in the practice do what we know to be necessary for the obtaining the remission of our sins. Men. Is there not a Pleonasmus or redundancy in the words Men and Brethren? Is not this appellative men rather a burden than an ornament to the sentence? Are there any brethren that are not men? Yes, if we will believe the Legend of Saint Francis: for he found a new alliance and brotherhood amongst beasts, ordinarily saluting them in this manner when he met them, Brother Ox, brother Bear, brother Wolf (and it is marvel that the chronicles of his life related not that some of them resaluted him again by the title of brother Ass for his labour.) But this is a note beneath Gamut, and a degree below lowliness itself: for humility will admit none to be of her kindred and brotherhood, that bear not the image of God our Father. The beasts of the field are indeed fellow-creatures with us, but they are our juments and servants, no way our brethren. Was then the word men added to intimate that such is the inhumanity or unmanliness of many, that a man may meet with many brethren by blood, by alliance, by profession, by country, who yet deserve not the style of men, because brethren without all humanity, and so no men: without heart or courage, and so no men: effeminate in their speech, habit, carriage, trim and dress, and so no men? Neither can this be the meaning of the words. For the Jews were not now in a Satirical vein, but like men that had been newly let blood by a deep incision, they speak faintly, and in an humble manner beseech their Physicians to prescribe what they must do to recover their health. We are therefore to understand that in the original there is no pleonasme, nor bitter sarcasme, but an elegancy and an emphasis in our tongue: there is but one name for men of the better sort & inferior rank: but in greek there are two, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they differ as much as air and earth, or crystal and glass, or pearl and stone: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth an ordinary man of the vulgar sort, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of parts, a man of worth, a man of note, a man full of humanity, pity, and compassion: and herein they secretly couch an argument, to induce the Apostles to take some care of their souls; as if they should say, Though ye are men of God, yet ye are men as we are: the divine graces in you bereave you not of humane passions. Suffer then not men as you are to be cast away, bring not the blood of this righteous man upon us, pity us in this our perplexity, pray to God for us, advise us what we are to do, stretch a hand of charity to us, to pluck us out of the chaps of Satan, and flames of hell fire. Me thinks I should pass this note in so Christian an auditory, and not stand to prove that we ought to be men, not like beasts without reason, not like monsters without all bowels, without natural affection and compassion: yet were many that call themselves brethren men, could they grind the faces of the poor as they do? could they not only tondere, but deglubere, not only shear, but flea Christ's sheep? were they men, would they use men like beasts? would they make themselves beasts, and express the condition of the worst of beasts, by returning with the dog to their vomit, and with the sow to their wallowing in the mire? are they men, who take greatest delight in drowning their reason, and extinguishing that light of understanding in them which maketh them men? are they men? have they hearts of flesh? have they eyes consisting of an aqueous humour, who suffer men made after God's image to pine away before their eyes for want of a crumb of their store, a grain of their magazine, a drop of their ocean, a mite of their treasury, a cluster of grapes of their vintage, a gleaning of their harvest? are they men, that never remember the affliction of Joseph, that never think of the besieged in Rochel, of the persecuted in Bohemia and the Palatinate, and almost all parts of Germany, as good men as themselves, and better Christians, who endure either the violence of oppression, or the shame of infamy, or the servitude of captivity, or the insolency of tyranny, or the griping of famine, or the terrors of sundry kinds of death? It grieved the Orator to proclaim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O my friends, there is no true friend among you: but it much more grieveth those that are to give an account of your souls, to be enforced to complain, Men and brethren, there are few men or brethren among you, but few that deserve the name of men, and fewer of Brethren. They call the Apostles brethren, either in a kind of correspondency of courtesy, because the Apostles so styled them before (Men and brethren, Ver. 29. let me freely speak unto you of the Patriarch David) or to insinuate themselves into their love; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, co-uterini, sprigs issuing out of the same root, men issuing out of the same womb, 1. Either of flesh, as brothers that have the same mother. 2. Or of the Church, as all that are new borne in it. 3. Or of the earth, as all men. Some who delight more in the sound of words than soundness of matter, make their cymbals thus tinkle in our ears: There are brethren (say they) of three sorts, either by race, as all of the same lineage: or by place, as all of the same country or city: or by grace, as all of the same religion. But I like better of St. a Cont. Helvid. c. 7. Scriptura divina dicit fratres, 1. naturâ, 2. gente, 3. cognatione, 4 affectu: quod postremum dividitur in spirituale & commune: spirituale, quo omnes Christiani fratres vocantur; common, quo omnes homines ex uno patre nati pari inter se germanitate conjunguntur. Jeromes distinction of brethren: 1. by nature or blood: 2. by cognation or affinity: 3. by nation or country: 4. by love & affection: 1. common, to all men, the sons of Adam our father: 2. special, to all Christians, the sons of the same mother the Church. 1. Nature made Jacob and Esau brethren. 2. Affinity our Lord and James brethren. 3. Nation or country Peter and the Jews brethren. 4. Affection and obligation 1. Spiritual, all Christians, 2. Carnal and common, all men brethren. Thus the significations of brother in Scripture, like the circles made by a stone cast into the water, not only multiply, but much enlarge themselves: the first is a narrow circle about the stone, the next fetcheth a bigger compass, the third a greater & more capacious than it, the fourth so large that it toucheth the banks of the river: in like manner, the first signification of brethren is confined to one house, nay to one bed and womb, the second extendeth itself to all of one family or lineage, the third to the whole nation or country, the fourth and last to the utmost bounds of the earth. No name so frequently occurreth in Scripture as this of brethren, no love more often enforced than brotherly. We need not go fare for emblems thereof, b Plut. de amor. fratr. Plutarch hath found many in our body: for we have two eyes, two ears, two nostrils, two hands, two feet, which are, as he termeth them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brethren and twin members, form out of like matter, being of one shape, one bigness, and serving to one and the self same use. Nature herself kindleth the fire of brotherly love in our hearts, and God by the blasts of his Spirit, and the breath of his Ministers bloweth it continually: yet in many it waxeth cold, and in some it seemeth to be quite extinguished. Saint Paul prayed that the Philippians c Phil. 1.9. love might abound more and more. He exhorteth the Hebrews, Let brotherly d Heb. 13.1. love continue: but we need nowadays to cast our exhortation into a new mould, and say, Let brotherly love begin in you. For were it begun, so many quarrels, so many factions, so many sects, so many broils, so many law-suites would not be begun as we see every day, set on foot. Did we look upon the badge of our livery, which is mutual e John 13.35. By this all men shall know that ye are my disciples, if ye love one another. love, we would cry shame of ourselves for that which we see and hear every day, such out-cries, such railing, such cursing, such threatening, such banding opprobrious speeches, such challenges into the field, and spilling the blood of those for whom Christ shed his most precious blood. Is it not strange that they should fall foul one upon another, who have been both washed in the same laver of regeneration? that they should thirst after one another's blood, who drink of the same cup of benediction? that they should lift their hands up one against another, for whom Christ spread his hands upon the cross? Let there be no f Gen. 13.8. falling out between me and thee (saith Abraham to Lot) for we are brethren. Let me press you further, & touch you nearer to the quick▪ Let there be no strife among you; for you are members one of another: nay, which is more, Ye are all members of Christ Jesus. What? members of Christ, and spurn one at another? members of Christ, and buffet one another? members of Christ, and supplant one another? members of Christ, and devour one another? members of Christ, and destroy one another? It is true as Plutarch observeth, that the nearer the tie is the fouler the breach. As bodies that are but glued together, if they be severed or rend asunder, they may be glued as fast as ever they were; but corpora continua, as flesh and sinews, if any cut or rapture be made in them, they cannot be so joined together again, but a scar will remain: so those who are only glued together by some civil respects, may fall out and fall in again, without any great impeachment to their reputation or former friendship; but they who are tied together by nerves and sinews of natural or spiritual obligation, and made one flesh or spirit together, if there fall any breach between them, it cannot be so fairly made up, but that like the putting a new piece of cloth into an old garment, the going about to piece or reconcile them maketh the rent worse. When g Cic. famil. ep. l. 9 Noli pati litig●re fratres, & judiciis turpi●us conflictari. Tully understood of a suit in law commenced between Quintus and M. Fabius, he earnestly wrote to Papirius to take up the matter: g Cic. famil. ep. l. 9 Noli pati litig●re fratres, & judiciis turpi●us conflictari. Suffer not (saith he) brethren to implead one another. For though suits about title of lands seem to be the fairest of any, yet even these are foul among brethren: wherefore (my beloved brethren) let us 1. Prevent all occasions of difference: let there be no tinder of malice in our hearts ready to take fire upon the flying of the least spark into it: let us so root and ground ourselves in love, that no small offence may stir us: let us endeavour by all friendly offices so to endear ourselves to our brethren, and so fasten all natural and civil ties by religious obligations, that we always keep the h Ephes. 4.3. unity of the Spirit in the bond of peace. 2. If it cannot be but that offences will come and distract us, if the Devil or his agents cast a firebrand among us, let us all run presently to quench it: let us imitate wise Mariners, who as soon as they spy a leak spring in the ship, stop it with all speed, before it grow wider, and endanger the drowning of the vessel. 3. After the breach is made up, and the wound closed and healed, let us not rub upon the old sore, according to the rule of i Coel. Rodig. antiq. lect. l. 16. & 19 Pythagoras, Ignem gladio ne fodias, let us not rake into the ashes or embers of the fire of contention lately put out. As we pray that God may cast our sins, so let us cast our brother's trespasses against us into the k Micah 7.19 bottom of the sea. The Athenians (as l Plut. lib. de fraterno amo●e. Plutarch writeth) took one day from the month of May, and razed it out of all their Calendars, because on that day Neptune and Minerva fell out one with another; even so let us Christians much more bury those days in perpetual oblivion, & strike them out of our Almanacs, in which any bloody fray or bitter contention hath fallen among us. For our Father is the God of peace: our Saviour is the Prince of peace: our Comforter is the Spirit of peace and love. God who is m John 4.8. love, and of his love hath begot us, loveth nothing more in the children of his love, than the mutual love of his children one to another. n Mat. 23.8. Ye are all brethren: love therefore as brethren, be pitiful, be courteous, not rendering evil for evil, nor railing for railing; but contrariwise o 1 Pet 3.8, 9 blessing, knowing that ye are thereunto called, that ye should inherit a blessing. As beams of the same sun, let us meet in the centre of light: as rivulets of the same spring, join in the source of grace: as sprigs on the same root, or twins on the same stalk, stick always together. Such was the love of the Saints of God in old time, that their hearts were knit one to the other: yea, which is more, All the believers had but p Acts 4.32. The multitude of them that believed, were of one heart, & of one soul. one heart. But such love is not now to be found in our books, much less in our conversations: we hardly believe there can be such love in believers; we seem not to be of their race, we seem rather to be descended many of us from Coelius, who could not be quiet if he were not in quarrels; who was angry if he were not provoked to anger: whose motto was, Dic aliquid, ut duo simus; Say or do something, that we may be two: or from Sylla, of whom Valerius Maximus writeth, that it was a great question whether he or his malice first expired: for he died railing, and railed dying: or of Eteocles and Polynices, who as they warred all their life, so after a sort they expressed their discord and dissension after their death: for at their funerals the flame of the dead corpses parted asunder when they were burned. When the Son of man cometh, shall he find q Luke 18.8. faith on the earth (saith our Saviour?) I fear we may demand rather, shall he find charity on the earth? All the true family of love may seem to be extinct: for the greater part of men, as if they had been baptised in the waters of strife, from the font to their tombstone are in continual frettings, vexings, quarrels, schism and faction. Turba gravis paci placidaeque inimica quieti. But let these Salamanders, which live perpetually in the fire of contention, take heed, lest without speedy repentance they be cast into the lake which burneth with fire and brimstone forever. If r Mat. 5.9. blessed are the peacemakers, for they shall be called the children of God; cursed are all make-bates, for they shall be called the children of the wicked one. If the fruits of s Jam. 3.18. righteousness are sown in peace of them that make peace, certainly the fruits of iniquity are sown in contention by them that stir up strife and contention. If they that sow t Pro. 6.16, 19 These six things doth the Lord hate, yea seven are abomination unto him: a false witness that speaketh lies, and he that soweth discord among brethren. discord among brethren are an abomination to the Lord, they that plant love and set concord are his chief delight. What u Cic. tusc. 1. Optimum non nasci, proximum quàm citissimè mori. Silenus spoke of the life of man, The best thing was not to be borne, the next to dye as soon as might be, may be fitly applied to all quarrels and contentions among Christian brethren; it is the happiest thing of all that such dissensions never see light: the next is, if they arise and come into the Christian world, that they die suddenly after their birth; at the most let them be but like those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, small creatures Aristotle speaketh of, whose life exceedeth not a summer's day. Let not the * Ephes. 4.26. sun go down upon our wrath. How can we long be at odds and distance, if we consider that we are all brethren by both sides? For as we call one God our Father, so we acknowledge one Church our Mother: we have all sucked the same breasts, the Old and New Testaments: we are all bred up in the same school, the school of the cross: we are all fed at the same table, the Lords board: we are all incorporated into one society, the communion of Saints; and made joynt-heires with our elder brother Christ Jesus of one Kingdom in Heaven. If these and the like considerations cannot knit our hearts together in love, which is the bond of perfection, the Heathen shall rise up in judgement and condemn us. x Mart. epig. lib. 1. Si Lucan tibi, vel si tibi, Tulle, darentur, Qualia Ledaei fata Lacones habent, etc. Martial writeth of two brothers, between whom there was never any contention but this, who should die one for the other: Nobilis haec esset pietatis rixa duobus, Quod pro fratre mori vellet uterque prior. The speech also of Pollux to Castor his brother is remarkable, y Mart. epig. lib. 1. Vive tuo, frater, tempore, vive meo. I cannot let pass Antiochus, who when he heard that his brother Seleuchus, who had been up in arms against him, died at Galata, commanded all the Court to mourn for him; but when afterwards he was more certainly informed that he was alive, and levied a great army against him, he commanded all his Commanders and chief Captains to sacrifice to their gods, & crown themselves with garlands for joy that his brother was alive. But above all, z Plut. de fraterno amore. Euclid shown in himself the true symptoms of brotherly affection, who when his brother in his rage made a rash vow, Let me not live if I be not revenged of my brother, Euclid turns the speech the contrary way, Nay, let me not live if I be not reconciled to my brother; let me not live if we be not made as good friends as ever before. Shall nature be stronger than grace? bonds of flesh tie surer than the bonds of the spirit? one tie knit hearts together faster than many? The a Cic. office l. 1. Orator saith, Omnes omnium charitates patria complectitur; but we may say more truly, Omnes omnium charitates Christus complectitur, all bonds of love, friendship, affinity and consanguinity, all nearness and dearness, all that can make increase or continue love, is in Christ Jesus, into whose spirit we are all baptised, into whose body we are incorporated, who in his love sacrificed himself to his Father's justice for us, who giveth his body and blood to us in this sacrament to nourish Christian love in us. For therefore we all eat of one bread, that we may be made one bread; therefore we are made partakers of his natural body, that we may be all made one mystical body, and all quickened with one spirit, that spirit which raised up our head Christ Jesus from the dead. Cui, cum Patre, etc. THE PERPLEXED SOULS QUAERE. A Sermon preached on the third Sunday in Lent. THE LXIX. SERMON. ACTS 2.37. What shall we do? THe words of the wise (saith a Eccles. 12.11. Solomon the mirror of wisdom) are like to goads, and to nails fastened by the masters of the assemblies, which are given from one shepherd. Mark, I beseech you, what he saith, and the Lord give you a right understanding in all things: he saith not, verba sapientum sunt calamistri, but stimuli: not b Salvianus de prov. l. 1. cap. 1. lenocinia, sed remedia; not sweet powders, but medicines: not crisping pins to curl the locks, or set the hairs in equipage, but like goads piercing through the thick skin, and like nails pricking the live flesh, yea the very heart root, and drawing from thence tears, sanguinem animae, the c Aug. Serm. de temp. Lachrymae sanguis animae. blood of the wounded soul. Such were the words of Saint Peter in this Sermon, wherewith he tickleth not the ears of the Jews with numerous elocution, but pricked their hearts with godly compunction. Which effects of his divine and soul-ravishing eloquence, Saint Luke punctually noteth (as Mr d In. Act. c. 2. Concionis fructum refert Lucas, ut scramus non modo in lingu●rum varietate ex●rtam fuisse spiritus sancti virtutem, sed in eorum etiam cordibus qui credebant. Calvin judiciously hath observed) that we might not think that the holy Ghost, which came down upon the Apostles in the likeness of fiery tongues, and enabled them to speak diverse languages which they had never learned, resided in the tongue, but descended lower into the heart, and wrought there a wonderful alteration, of stony making them fleshy; of obdurate, relenting; of obstinate, yielding; of frozen, melting. Tully doth but flatter his mistress eloquence in proclaiming her flexanimam, Queen regent of the affections of the mind. That style is due to the power of the word and the grace of the spirit, which boweth and bendeth, frameth and moldeth the heart at pleasure. It is the sword e Heb. 4.12. of the spirit which is mighty in operation, & carnem mortificat, & Deo in sacrificium offered; killeth the flesh in us, and sacrificeth it unto God. It is the point of this sword which openeth the Aposteme of corrupt nature, and letteth out all the impure matter of lust and luxury, by pricking the quickest veins in the heart. Wherefore that wanton and crank dame, who blushed not to profess that she was more moved at a play than at a Sermon, either by that profane speech of hers bewrayed that she played at Sermons, & never fastened her ears to the Preacher, that he might fasten his goads and nails in her heart; or f Mercenar. phys. dilucid. obscus. dict. Aristot. intus apparens prohibuit extraneum, the evil spirit had before taken up her heart, as he did a like gallants in Rome, who, as g Li. despectac. Tertullian writeth, when he was adjured by a Saint of God, and demanded how he durst seize upon any that professed the Christian faith, answered, In meo reperi, I caught her in my own ground, I found her at the Theatre, she came within my walk, and therefore I took her as a lawful prize: or lastly, she never came prepared to the hearing of the Word as she ought, she never laid her heart asoake in tears to make it tender, she never prayed to God to direct the penknife in the hand of the spiritual Chirurgeon, to prick the right vein by a seasonable reprehension like to this of Saint Peter in my text, which when the Jews heard, They were pricked in heart, etc. See (saith Saint h Chrys. in Act. Homil. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysostome) what meekness is, and how it pierceth the heart deeper than rigour and severity of reproof. It is not the storm of hail and rain that rattleth upon the tiles, and maketh such a noise, but the still kind shower that sinketh deep into the earth; the soft drops pierce the hard stones. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Surgeon who intends to prick a vein deep, first strokes the flesh, and gently rubbeth it to make the vein swell. He that maketh an incision in the body of a patiented that hath tough and hard flesh, putteth him to little or no pain at all: but if he mollify the flesh first, and then apply his sharp instrument unto it, the party shrinketh at it: even so saith the skilful Surgeon of the mind sores, If we would do good upon our patients, we must first make the heart tender, and then prick it: now that which mollifieth the heart, and maketh it tender, is not rage, nor heat of passion, nor vehement accusation, much less bitter taunts and reproaches, but the i Gal. 6.1. spirit of meekness; in which Saint Peter sought to restore his countrymen the Jews. For though they had murdered his and our Lord and Master, and much injured his fellow servants the Apostles, yet he speaketh unto them as a father or a careful master; he telleth them indeed of their fault, yet aggravateth it not, that he might not drive them to desperate courses; but excusing it by their ignorance, he offereth them grace and pardon upon very easy terms, that grieving for their sins of a deeper die, they would look upon him by faith whom they had pierced, and with wicked hands nailed to a tree. By which sweet insinuation, though he brought them not so fare as to justifying faith and repentance unto life, yet they came on a good way; for they were pricked with remorse for that they had done, and they express a desire to make amends, if it might be, and refer themselves to the Apostles farther direction and instruction, saying, Men and brethren What shall we do? I may say of this question, as Tully of Brutus his k Cic. famil. epist. laconical epistle, quàm multa quàm paucis? how much in how little? but two words in the l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. original, yet issuing from three affections, fear, sorrow, and hope. 1 Fear saith, What shall we do to fly from the wrath to come? 2 Sorrow saith, What shall we do to undo that we have done? 3 Hope saith, What shall we do to purchase a pardon for our bloody minds, if not hands, and to obtain the promise that you tell us is made to us, and to our children? First of these words as they are a question of fear. The tree of forbidden sin beareth three fruits, and all bitter, 1 Gild. 2 Loss. 3 Turpitude. And these fruits breed in the stomach of the soul three maladies, 1 Shame. 2 Sorrow. 3 Fear. 1 The turpitude in it or deformity breedeth shame. 2 The loss by it breedeth hearts-grief and sorrow. 3 The guilt of it breedeth terrors and fears. Peradventure some man may be found so armed with proof of impudency, that he cannot be wounded with shame: and we see many so intoxicated with the present delight of sin, and so insensible of the loss by it, that they take no grief or thought for it. But I never yet read or heard of any that sinned with a high hand, but his own heart smote him with fear. For where sin is of a deep die, not washed out with penitent tears, there is guilt; where guilt is, there must needs be an expectation of condign punishment; and where this expectation is, continual fear. The sinner's conscience tells him that his fact is unjust, and God is just, and therefore in justice will give injustice his just reward, either in this life, or in that which is to come. As Antipho through a disease in his eye, thought that he had his own Image always before him: so he that hath charged his conscience with any abominable, or very foul and bloody crime, seethe always before him the ugly image of his sin, and hideous shape of his deserved punishment. Hae sunt impiis assiduae domesticaeque furiae: m Cic pro Rose. Amer. these are the ghosts that haunt wicked men, these are the furies that follow them with torches, and scorch them with flashes of hell fire: these suffer them not, non modo sine cura quiescere, sed ne spirare quidem sine metu: these make them fly when no man pursueth them, cry when no man smiteth-them, quake when no man threatneth them, languish in a cold sweat when no fit is upon them. n Juvenal sat. 17. — frigidamen est Criminibus, tacitâ sudant praecordia culpâ. When o Cic. ib. Sua quemque fraus, & suus terror maxim vexar: suum quemque sc●lus agitat, suae mal● cogitationes cons●ientiaeque animi terrent. they are alone and quiet, out of all other noise, they hear their sin cry for vengeance. At which hue and cry they are so startled, that though many be sometimes free from the cause of their fear, yet they are never free from fear of danger. Every shadow they take for a man, every man for a spy, every spy for an accuser. As in a fever, the greater the fit is, the more vehement the shaking: so the more horrid the sin is, the more horrible the dread. The sin of the Jews in giving consent to the saving of a murderer and the murder of the Saviour, is beyond comparison, and therefore their fear beyond measure. As a child that hath committed some great fault, and expecteth to be flayed for it, cryeth to his master, What shall I do? Or a passenger suddenly benighted, when he perceiveth that he is riding down a steep rock, cryeth to all within hearing, Oh what shall I do? Or a patiented that is in a desperate case feeleth unsufferable pain, and apprehendeth no means of ease, cryeth to his physician, What shall I do? Or a seafaring man in a storm in the night, when he heareth the water roar, and feareth every moment to be swallowed up in the sea, cryeth to the Pilot, What shall we do? In this perplexity, in this fright, in this agony are the Jews in my text; and from hence is this speech of distracted men, What shall we do? This their fear ought to strike a terror in us all, who have our part in their guilt; for we by our sins have and do provoke the Father, grieve the Spirit, and even crucify again the Son: how can we then but fear when we hear Gods threats against sin? when we see daily his judgements upon sin? when we remember our Saviour's sufferings to satisfy God's justice for sin? How dare we draw iniquity with cords, and sin with cart-ropes? How dare we kick against the pricks? How dare we make a covenant with death, and league with hell? How dare we hatch the cockatrice egg? How dare we lie at the mouth of the Lion's den? Let no man say in his heart when he plotteth wickedness, or committeth filthiness in the dark, no eye seethe me, and therefore what need I fear? for he that hath eyes like a flame of fire, pierceth the thickest darkness, and discovereth every hidden room in thy house, and corner in thy heart: he seethe thee in secret, and will reward thee openly, if thou by smiting thine own heart prevent not his blows, as the Jews did in my text, saying, What shall we do? This interrogation riseth from three springs or heads: 1 Fear of punishment. 2 Sorrow for sin. 3 Hope of pardon. A man in fear driven to an exigent, being now at his wit's end saith with himself, What shall I do? likewise, a man overwhelmed with cares, and ready to be drowned in sorrow, as he is sinking cries, Oh! what shall I do, or what will become of me? The fruit of sin is sweet in the mouth, but bitter in the stomach: like poison given in a sugared cup it goeth down sweetly, but it kindleth a fire in the bowels: it tickleth the heart in the beginning, but it pricks it in the end: it is pleasure in doing, it is sorrow when it is done. Saint Bernard speaketh feelingly, Sin after it is perpetrated leaves in the soul a sad farewell: amara & foeda vestigia, where the devil hath set his foot there remains after he is gone a foul print, and a stinking scent. Though the sinner use all means to dead the flesh of his heart, though he make it as hard as flint, or the neither millstone, yet conscience writeth in it, as with the point of a Diamond, this sentence of the eternal Judge of quick and dead, p Rom. 2.9. Tribulation and anguish upon every soul that sinneth. They that stabbed Caesar, afterwards turned the point of the same dagger upon themselves: so it is certain that no man by sin grieveth God's Spirit, but he woundeth himself with sorrow. If the sprayning a vein, or dis-locating a bone, or putting a member out of joint, or distempering the blood, be a pain to the body: how much more is the distorting the will, the disordering the affections, the quenching the light of reason by sin, a torment to the soul? There is no man that hath not lost his senses, but hath sense of great losses: & what loss comparable to the loss of God's favour and love, the comforts of the spirit, and the treasures of his grace? Though a sinner should gain the whole world by his sin, yet would he be a loser: for at the present he hazzardeth, and without mature repentance he loseth his own soul. To speak nothing of loss of time by idleness, of wit by drunkenness, of strength by incontinency, of health by intemperancy, of estate by prodigality, of credit and reputation by lewdness and dishonesty: besides the guilt of sin, and loss by it, there is great folly in it, which vexeth the mind, and discontenteth the spirit of a man: his thoughts perpetually accusing him in this manner: This thou mightest have done, and here thou befooledst thyself, and thou hast brought trouble and shame upon thee: thou mayst thank thyself for all the mischiefs that have befallen thee. Yea, but ye may object, Are sin and sorrow such individual companions? is there no sorrow but for sin, and the effects of it? no sin without sorrow? What say you then to them that have their conscience q 1 Tim. 4.2. seared as with an hot iron? they surely feel no pain. What sense have they of the guilt of sin, of God's wrath, who are cast into a reprobate sense? I would the case were as rare as the answer unto it is easy and expedite. Admit a seared conscience feeleth no pain, was not the searing of it think you a pain? The heart that is like the anvil, and now hardened for the purpose, felt many a blow, and endured many fearful strokes before it came to be so. Although Mithridates in the end felt little hurt or pain by drinking poison: yet before he brought his body to that temper, he never took any draught of poison, but it was both painful and perilous to him. A man must needs have many conflicts within him, many terrors and unsufferable troubles of mind, before he be utterly deprived of all sense by the frequency and vehemency of his torments: and though those that are cast into a reprobate sense never after come to repentance, yet God oftentimes restoreth them to their sense of sorrow, and sight of the ugliness of their sin, and horror of their punishment, that even in this life they might taste of eternal death. As he did to Nero, when in a fit of desperation he cried out, Have I no friend nor enemy to rid me out of my pain? And Julian the Apostata, who tore his bowels, and fling them into the air, saying, Vicisti Galilee. Brutus' r Plutar. in vit. Brut. Iterum me Philippis videbis. his malus genius, the ghost that haunted him at Rome, though for the present it left him, yet it met with him again at Philippi a little before his death. So those terrors and consternations of mind which possessed the wicked before their consciences were seared, though for many years they leave them, yet a little before, or at the time of their death they return again in more violent manner, and so they pass from death to death, from sorrow to sorrow: nay, I may say truly, from hell to hell. But why do I stand so long upon this sorrow, which may be without repentance? because repentance cannot be without it? Compunction doth not always end in godly sorrow, but godly ever gins in it. This compunction of pricking the heart deep, is like the digging the earth to set the seeds of faith and repentance, and all the slips of the flowers of Paradise: or the needles making a hole in the cloth or stuff; the needle fills not up the brack or rent, but the thread or silk, but only it maketh entrance for them. So the pricking the heart with the needle of s Calv. in Act. Hoc poenitentiae initium est, imo ad pietatem ingressus, tristitiam ex peccatis nostris concipere, ac malorum nostrorum sensu vulnerari: quamdiù enim securi sunt homines, fieri non potest ut seriò animum attendant ad doctrinam; sed compunctioni accedere debet promptitudo ad parendum. Compuncti fuerunt Cain & Judas, sed obstitit desperatio, quo minùs se Deo subjicerent; nam mens horrore occupata, nihil aliud quam fugere Deum potest. compunction maketh way for the graces of faith and true repentance, which make up the rent and mend our lives. Beloved, if ye are pricked in heart for your sins, I cannot say it is well with you; but if ye have never been pricked for them, I must say it is very ill with you. The Philosophers distinguish of a double heat, 1 Inward and natural, which preserveth life. 2 Outward or ambient, which disposeth missed bodies to putrefaction by drawing the other heat t Mercenar. l. de Putrid. count. Erast. Putredo est eductio caloris naturalis à calore ambiente. out of them. In like manner there is a double sorrow for sin. 1 A sorrow arising from an inward cause, the consideration of the goodness of God, and the malignancy of sin: the equity of the law, the iniquity of our transgressions: and this is a seed of, or degree unto repentance unto life. 2 A sorrow for sin arising from an outward cause, the expectation of dreadful punishments for sin, both in this life, and the life to come, both temporal and eternal: and this, if it be not assuaged with some hope disposeth a sinner to desperation, as we see in Cain, Esau, and Judas, whose sorrows were not any way medicinal, but penal. No means to prevent, but rather to assure hellish torments, being a kind of earnest of them. Cain was pricked in heart for the murder of his brother Abel, in such sort that he filled the air wheresoever he fled with this lamentable cry, My u Gen. 4.13. punishment is greater than I can bear. Esau would have redeemed his birthright with a large cup of * Heb. 12.17. tears, which he sold for a small mess of pottage: but his tears were spilt upon the ground, not put into the Lord's bottle. Judas had sorrow enough, if that would have helped him; for to stifle his heart's grief he strangled himself: and no doubt he long swelled with pain before he burst asunder x Act. 4.18. in the midst, and his bowels gushed out. Wherefore as the Apostle Saint Paul in another case exhorteth the Thessalonians, so let me exhort you, to weep for your sins, but not y 1 Thes. 4.13. as those that have no hope. Sorrow for your sinful joys, humble yourselves for your pride, fast for your luxury, watch for your drowsiness, howl and cry for your crying sins; yet not as those that are without hope. For if the Jews here, who spilt the blood of the Son of God, were quickened by it, how much more shall they that wash Christ's wounds and their own with their tears, find in his blood the balm of Gilead to cure their pricked hearts, and wounded consciences? But then, as the Jews here, they must be solicitous after the means. They must inquire of the Apostles or their successors, Quid faciemus? What shall we do? if not to undo what we have done, yet to make some part of amends, so much as we can, and which through God's goodness shall so be taken of us, that our sins shall not be imputed to us. And they said, What shall we do? Saint Chrysostome well observeth, that they ask not, How shall we be saved? but, What shall we do? It is presumptuous folly to inquire of, or hope for the end if we neglect the means. If a man might go to heaven with a sigh, many a Balaam would be found there, for he fetched a deep sigh, saying, Let me die the death of the righteous. If crying, The Temple of the Lord, or saying, Lord, Lord, almost at every word, would without any more ado make a man free of the heavenly Jerusalem, all the Pharisees among the Jews, and hypocrites among Christians should be denizens there. But Christ himself assureth us to the contrary, not every one that saith Lord, Lord, z Mat. 7.21. shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven. Doing and life, working and salvation, running and obtaining, winning and wearing, overcoming and reigning, in holy Scripture follow one the other. Wherefore the young man puts the question to our Saviour, What a Mark. 10.17. thing shall I do that I may attain everlasting life? and the people likewise, and the Publicans, and the Soldiers to b Luk 3.10.12.14. S. John, and the keepers of the prison to c Act. 16.30. Saint Paul, and the Jews in my text to Saint Peter, and the rest of the Apostles, What shall we do? not, What shall we say? or, What shall we believe? but, What shall we do? This is the tenor of the Law, Do this and thou shalt live. Whosoever doth these things shall never fall. And the Gospel also carrieth the same tune full: d Mat. 7.24. If ye know these things happy are ye of ye do them. He that heareth and doth buildeth upon a rock. Not the hearers, but the doers of the e James 1.22. Ezek. 1.8. Law shall be justified. Why are the Cherubims described with the hands of a man under their wings, but to teach us that none shall see God, who under the wings of faith and hope (whereby they fl●e to heaven) have not the hand of charity to do good works? As Darius used the Macedonian soldiers, whom he took prisoners; so the devil doth those over whom he hath any power: he cuts off their hands that they may be able to do no service. The heathen Philosopher observed, that of three of the best things in the world, through the wickedness of men, three of the worst things proceeded and grew: 1 Of virtue, envy. 2 Of truth, hatred. 3 Of familiarity, contempt. We Christians may add a fourth, viz. of the doctrine of free justification carnal liberty. The catholic doctrine of justification by faith alone is the true Nectar of the soul, so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it keepeth from death: yet this sweetest Wine in the Spouses Flagons proves no better than Vinegar, or rather poison in their stomaches, who turn grace into wantonness, and liberty into licence. — fit Nectar acetum, Et vaticam perfida vappa cadi. But let no man adulterate the truth nor impose upon Christ's mercy what it will not bear; nor endeavour to sever faith from good works, lest he sever his soul from life. For though faith justify our works before God; yet our works justify our faith before men: though the just shall g Habac. 2.4. Rom. 1.17. live by his faith, yet this his faith must live by h James 2.20. charity: as never man any died with a living faith, so never any man lived by a dead faith. I grant, when we have all done we may, nay we must say, i Luk. 17.10. We are unprofitable servants: yet while we have time k Gal. 6.10. we must do good unto all, especially to those of the household of faith. None may trust in their own righteousness; but on the contrary, all aught to pray that they may be found in Christ, l Phil. 3.9. not having their own righteousness: yet their righteousness must exceed the m Mat. 5.20. righteousness of the Scribes and Pharisees, or else they shall never enter into the kingdom of heaven. It is evident unto all, except they be blind, that the eye alone seethe in the body, yet the eye which seethe, is not alone in the body without the other senses: the forefinger alone pointeth, yet that finger is not alone on the hand: the hammer alone striketh the bell, yet the hammer which striketh is not alone in the clock: the heat alone in the fire burneth, and not the light, yet that heat is not alone without light: the helm alone guideth the ship, and not the tackling, yet the helm is not alone, nor without the tackling: in a compound electuary Rhubarb alone purgeth choler, yet the Rhubarb is not alone there without other ingredients. Thus we are to conceive, that though faith alone doth justify, yet that faith which justifieth is not alone, but joined with charity and good works. Many please themselves with a resemblance of Castor and Pollux, two lights appearing on ships, sometimes severally, sometimes jointly. If either appeareth by itself, it presageth a storm; if both together, a sudden calm: yet (with their good leave be it spoken) this their simile is dissimile. For those lights may be severed & actually are often, but justifying faith cannot be severed from charity, nor charity from it. Thus fare only it holdeth, that unless we have a sense and feeling of both in our souls, we may well fear a storm. S. Bernard's distinction of via regni, and causa regnandi, cleareth the truth in this point: Though good works are not the cause why God crowneth us, yet we must take them in our way to heaven, or else we shall never come there. It is as impious to deny the necessity, as to maintain the merit of good works. — sed Cynthius aurem Vellit. The time calleth me off: and therefore that it may not exclude me, I will conclude with it. In this holy time of Lent three duties are required, Prayer, Fasting, and Alms: prayer is the bird of Paradise; fasting and alms are her two wings, the lighter is fasting, but the stronger is alms; use both to carry your prayers to heaven, that you may bring from thence a blessing upon you, through the merits and intercession of Jesus Christ. Cui, etc. THE LAST OFFER OF PEACE. A Sermon preached at a public Fast. THE LXX. SERMON. LUK 19.41, 42. 41. And when he was come near, he beheld the City, and wept over it, 42. Saying, If thou hadst known, even thou, at least in this thy day, the things that belong to thy peace: but now they are hid from thine eyes. WHen the Romans fought a pitched field, after the ranks of their prime Leaders and chief Soldiers (which they called Principes) had charged valiantly, if the enemy still kept his ground, the Triarii (containing the whole shock of the army) put on, and upon their prowess and valour depended the fortune of the day and chance (if I may so speak) of the bloody die of war. Whereupon it grew to be a proverb, a Eras. chil. Res rediit ad Triarios, it now stands upon the Triarii: as if you would say, it is now put to the last plunge. And is it not so now, my Christian brethren? We have taken to us the proper weapons of Christians, fasting, prayers, and tears, to fight against the fearful combinations of powerful & vigilant enemies. The rank of our Principes, the King himself, the Princes, Nobles, and Peers have already watered this field with their tears, and put on with all their force of zealous prayers: how far they have prevailed, God only knows. Jam ad Triarios res rediit, now the whole shock of the army, and the main battle is to advance, and upon the sincerity of the humiliation, and fervency of devotion, and strength of our united prayers & sighs this day, dependeth much the safety and life of our State, and in it of our Church, and in it of our true and incorrupt Religion. Let no man go about with Mercury's enchanted rod to close the eyes of our Argus'; let no man sow pillows under the elbows of our true Patriots, to make them sleep in security, lest destruction steal upon us at unawares. It is certain our enemies sleep not, and it is most certain that our crying sins have awaked God's justice: it standeth us therefore upon to watch and pray. Judgement is already begun at the house of God, the Angel hath poured out his vial of red wine upon the Churches of Bohemia, and their fields are thick sown with the blood of Martyrs: the same Angel hath emptied another vial upon the Churches in the Palatinate, and the sweet Rhenish grape yields in a manner now no liquor but blood: a third vial runneth out at this hour upon the reformed Churches in France, and our sins as it were holloe to him to stretch his hand over the narrow sea, and cast the dregges of it on us, who have been long settled upon our lees: and undoubtedly this will be our potion to drink, if we stretch not our hands to heaven, that God may command his Angel to stay his hand. If he have already turned his vial, and we see drops of blood hanging in the air; yet the strong wind of our prayers may blow them away and dispel them, in such sort that they shall not fall upon us: a gale of our sighs may clear the sky. Moses prayers manacled the hands of Almighty God, and shall not the united devotions of this whole Land either stay or turn his Angel's hand? Away with all confidence in the arm of flesh, away with all hope in man, away with all cloaks of sin, and vizards of hypocrisy, there is no dissembling with God, no fight against him. Albeit our land be compassed with the sea as with a moat, and environed with ships furnished with ordnance, as with brazen and iron walls: though the most puissant Princes on earth should send us innumerable troops to secure and aid us, yet we have no fence: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we lie open to heaven, we are naked to the arrows of the Almighty, and no carnal weapons for succours can stand us in any stead; only the helmet of salvation, and the buckler of faith, and the powder of a contrite heart, and the shot of pious ejaculations may do us some good. It is our pride (Beloved) that hath thrown us down, and it is humility which must raise us: our divisions have weakened us, and it is union that can strengthen us: our luxury hath embezzled us, and now nothing but fasting and abstinence can recover us: our sins have made a breach, and nothing but repentance can make it up: our profane oaths, our sinful pleasures, our carnal security and sensuality hath driven away the Spirit of grace and comfort from us, and nothing can woo him to return back again but our vows of amendment, unfeigned tears and sorrowful sighs. Let us therefore ply sighs and b Cyp. ep. 1. Incumbamus igitur gemitibus assiduis, & deprecationibus crebris: haec enim sunt arma coelestia, quae stare & perseverare fortiter faciunt; haec sunt munimenta spiritualia & tela divina, quae protegunt nos. Et serm. de laps. Oportet transigere vigiliis noctes, tempus omne lachrymosis lamentationibus occupare stratos solo adhaerere cineri, in cilicio volutari & sordibus. prayers: for these are the spiritual weapons we alone can trust to, through the intercession of Christ's blood, which speaketh better things for us than the blood of Abel. These weapons our Lord himself made trial of in my Text, and sanctified them to our use, viz. passionate tears, and compassionate prayers. When he drew near to Jerusalem, and foresaw in spirit that she drew near to her ruin, his eyes melted with tears (he beheld the City, and wept) and his heart breaketh out into sighs (Oh that thou knewest.) Tears trickle not down in order, neither are sighs fetched by method. Expect not therefore from me any accurate division, or methodical handling of this passionate Text: only in the first place fasten the eye of your observation upon the eyes of our Saviour, and you shall discern in them, 1. Beams of love, He beheld. 2. Tears of compassion, He wept over it. In the next place bow the ears of your religious attention towards his mouth, and ye shall hear from him, 1. Sighs of desire, Oh (or if) that thou knewest. 2. Plaints of sorrow, But now they are hid from thine eyes. I have pitched (as you see) upon a c Hom. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. moist plat, or fenny ground; wherein that your devotion may walk more steadily, I have laid out for you five knolls or steps to rest upon and pause. 1. Venit, He came. 2. Vidit, He beheld. 3. Flevit, He wept. 4. Ingemuit, He sighed. 5. Oravit, He prayed. 1. Venit or appropinquavit, he drew near. The end of our Saviour's life here was the sacrifice of his death: he was borne that he might die for us, and by one oblation of himself on the cross, satisfy for the sins of the whole world. Now all sacrifices by the Law were to be offered at Jerusalem; to Jerusalem therefore he comes up to finish the work of our redemption: and he maketh the more haste, because Easter was near at hand, when he was to eat the Paschall Lamb with his Disciples, and to be eaten of them in the mysterious rite of the Sacrament: to kill the passover in the type, but to be killed himself in the truth. Oh, how fare hath our Saviour left us behind him in his love? He came with a swift foot to us, we return with a slow foot to him: he made more haste to give himself, than we make to receive him. After he received the commandment from his Father to lay down his life for his sheep, he road more cheerfully into Jerusalem, and was led more willingly to the altar of the cross, where he lost his life, than we repair to his holy table, there to be partakers of the bread of eternal life. He came near to the City, that he might view it: he viewed it, that he might weep over it: he wept over it, that he might testify a threefold truth, 1. Naturae, of his Nature, 2. Amoris, of his Love, 3. Doctrinae. of his Doctrine or prophecy. 1. Veritatem naturae, the truth of his humane nature. He must needs be a true man, who out of compassion sheds tears, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sic fatur lachrymen. Cold stone or metal relenteth not, a phantasm grieves not, a picture weepeth not: these tears then of our Saviour may serve as hailshot to wound all such Heretics as imagined that Christ had but an imaginary body. 2. Veritatem amoris, the truth of his love. It is true love which resolveth itself into tears upon the sight or apprehension of another's loss, grief, or danger. When Jesus wept at the grave of Lazarus, the Jews said, Behold how he d Joh. 11.36. loved him: and when the Disciples and whole multitude saw Christ weep as soon as he came in sight of Jerusalem, they could not but say within themselves, Behold how he loveth this city. 3. Veritatem prophetiae, the truth of his prophecy concerning the destruction of Jerusalem, and all the calamities that shortly after befell the Jewish nation: they must needs be true evils and judgements certainly to come upon the city, which the Son of God foretelleth with wet eyes. Quum appropinquavit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he came near. If Christ in his humane body could have been present in many places at once, as the Trent Fathers teach, and our e Bell. lib. 3. de sacr. Euch. c. 3. & 4. Romanists set their faith upon the tenters to believe; he then might have spared many a wearisome journey, he needed not to have traveled as he did from country to country, and city to city: all the progresses which he made through Judea, and Galilee, and Samaria, and the coasts of Tyrus and Sidon, might have been saved. For without stirring his foot, by this doctrine, he might have presented himself at the same time in Nazareth, and Bethlehem, and Corazin, Bethsaida, and Capernaum, and Nain, and Jerusalem: as, if we may believe f Aelian. de Var. hist. lib. 4. Pythagoras eodem die & horâ visus est in Metapentio, & Crotona, & in Olympo femur aureum ostendit. Aelian, Pythagoras at the same time was seen in diverse cities, and there shown his golden thigh (a fit miracle for aurea legenda, the golden legend) sed quia non legimus non credimus, but because we find no such thing in Scripture we believe it not. We are so fare from finding it there that we find the direct contrary: g Math. 28.6. He is not here, for he is risen. If there be any force at all in this reason of the Angel, the humane body of Christ cannot be in more places at once: for could it be in more places at once, it might have been in the grave and risen out of it at the same time, which the Angels for supposeth to be impossible. Hector adest, secúmque deos in praelia ducit. In this battle against the Trent faith we have men and Angels on our side; for as the Angel argueth here from the impossibility of the existence of Christ's body in more places at once, so do the ancient fathers. h Lib. 4. contr. Eutic. Christi corpus quando in terra fuit, non erat utique in coelo: & nunc quia est in coelo, non est utique in terra. Vigilius, Christ's body, when it was upon earth, was not at the same time in heaven: and now because 〈◊〉 is in heaven, it is not therefore upon earth: and Saint i Aug. l. 20. cont. Faust. Manic. c. 11. Secundum praesentiam spiritualem? nullo modo pati illa possit secundum praesentiam corporalem? simul in sole, & luna, & cruse esse non possit. Austin, When ye Manichees teach that Christ was at the same time in the Sun and in the Moon, & upon the Cross, what mean ye by presence? his divine & spiritual? that is nothing to your purpose; for according to that he could not suffer. Do you mean corporal? according to that he could not be together in more places, and consequently not (as ye suppose) in the sun, and in the moon, and upon the cross at once. As the Poets feign of Hercules, that in his cradle, with one grasp of his hand he killed two serpents: so by the handling of this one circumstance (if the time, and this present occasion would permit me) I might kill two monsters of heresies, the former of transubstantiation, which you see lieth half dead before you; the latter of consubstantiation: the former holdeth a multi-presence, and the latter an omnipresence, or ubiquity of Christ's body. The word appropinquavit, he came near, reacheth a blow home to both these. For coming near a place is a local motion. Now every local motion must have a terminus à quo, and a terminus ad quem; a place or point to be left, and another to be got: which cannot be verified in a body, which in the same time is in utroque termino, in the term from which, and the term to which it is to move: much less can an infinite or omnipresent body move locally: because such a body, according to their supposition, filleth all places, and consequently cannot go from one to another: i●●●nnot lose any place it had, or acquire any it had not. This coming here then of our Saviour to Jerusalem, proveth that the Lutherans and all ubiquitaries are as fare out of the way (in this point) as Papists: they that hold this error, must blot out all Christ's gests recorded by the Evangelists, and reverse all his progresses from Judea to Galilee, and from Galilee to Judea: from Jerusalem to Nazareth, and from Nazareth to Jerusalem: from land to sea, and from sea to land. Moreover, to entitle a creature to ubiquity is to deify it, and to attribute this incommunicable property of the deity to the humane nature of Christ, is to confound his two natures. Thus heresies unnaturally engender, the later with the former, and Lutheranisme begets Eutychianisme: at which monstrous error, though the Romanists are startled; yet the heresy of transubstantiation which they foster at this day is of the same cast. Admit once that Christ's body may be at the same time in heaven at the right hand of his Father, & on the Altar in the right hand of the Priest: why may it not be in million of places? if it may be wheresoever masses are said, why may it not also by divine power be where they are not said? why not then every where? if it may stand with the unity of an individual body to be in two distinct and distant places at once, it may as well be in two hundred places; and if in two hundred, in two thousand; and if in two thousand, every where. The nature of an individual body, which is to be indivisum in se, & divisum â caeteris omnibus, is as well destroyed by putting it in two places at once, as in two millions. Wherefore, as wood cleavers drive out one wedge by another, and conjurers cast out one spirit by another as bad; and as Plato took down Diogenes, trampling upon his rich carpet, k Eras. Apoph. and saying, I tread Plato's pride under my feet: Calcas fastum, sed alio fastu; thou treadest upon my pride (saith he) but out of as great or greater pride: so our adversaries the Papists may be justly taxed for exterminating one error, the error of consubstantiation, by bringing in another as bad, the error of transubstantiation, which putteth accidents without subjects, quantity without dimensions, bodies without place, and what not? l Sueton in Calig. Utinam populus Romanus haberet unicam cervicem. Caligula wished that all his enemies had but one neck, that he might cut them all off at one blow: the three heresies now mentioned have all but one neck, I will therefore smite off all their heads at once with the sword of the Spirit. Christ was like unto us in all things, sin only excepted: if so, then was he circumscribed with quantity, and confined to one place at once: than not in many places, as the Papists teach; and much less in all places, as the Eutychians and Lutherans bear us in hand he is. But to leave the confutation of these heresies, and draw near unto our present occasion. Christ never came to any place but he left behind him some print of his Majesty, or pledge of his love: he touched no where, but he wrought some miracle, or shown some mercy. If the presence of the Ark, which was but a type or shadow, brought a blessing to Obed Edome: how much more shall the presence of the body, & the truth himself, make the place happy wheresoever he resideth? Jesus never cometh without salvation with him: and therefore when he entered into the house of Zaccheus, he laid, Hodie huic domui salus contigit, this day salvation m Luk. 19.9. is come to this house. The approach of the Sun is the spring and joy of the year: even so the approach of Christ is the blossoming of the trees, and opening the flowers of Paradise: it crowneth ●oth the Church and Commonwealth with spiritual and temporal blessings, as it were garlands, one upon the other. Yea, but how may his approach be obtained? who can entreat him to come near us? what loadstone can draw his love to us? I answer, Our love, our faith, our hope, our devotion. n James 4.8. Draw near unto God, and he will draw near unto you. Draw near unto him by faith, accedit qui credit, faith layeth hold on him. Draw near unto him by hope, hope relieth upon him: Draw near unto him by love, love embraceth him, and o Psal. 73.28. adhereth to him: Draw near unto p Esa. 29.3. him with your lips by prayer, with your q Eccles. 5.1. ears by listening to his Word: draw near with your whole body by presenting yourselves at his table, and worthily participating the holy Sacrament. Thus if ye draw near to him, he will draw near to you, and coming near to you as he did to Jerusalem, he will fix his eyes on you. And so I pass to the second step: 2. Vidit, he beheld it. There is comfort when the Physician cometh to visit his patient: there is hope when an expert Chirurgeon vieweth a dangerous wound. David thought it enough to say, Look r Psal. 25.18. upon mine affliction and misery: and, s Psal. 84.9. Look upon the face of thine anointed: and, Lord lift t Psal. 4.8. thou up the light of thy countenance upon us. God never casteth his eye upon any, but he settleth his affection upon him: and he never settleth affection upon any without an intention of blessing them. As Christ cured men's bodies with a word, so their souls with a look. He looked upon Peter, and presently he repent: he looked upon Zaccheus, and presently he was justified: he looked upon Saint Matthew, and presently he was called: Why then was Jerusalem no better for this gracious aspect? because she shut her eyes against the true light. When Christ looked to her, she turned away from him: when he wept for her, she laughed at him: when he sought to save her, she plotted his death and destruction. Yet were not the beams of Christ's eye cast in vain upon this City; for the spiritual Jerusalem, as Saint u Orig. in hunc locum. Origen telleth us, that is, the faithful in Jerusalem were the better for them: for they observed our Saviour's eye, and kept his tears in a bottle, and laid up his words in their heart; and being fully persuaded of the truth of his prediction concerning the destruction of the City and Temple, when forty years after Titus began to lay siege to it, they left it, and fled to Pella, and thereby escaped all those miseries and troubles which our Saviour could not foretell with dry eyes. The Philosophers and Physicians are not yet agreed utrum visio fiat extramittendo vel intromittendo, whether in the act of seeing the eye casteth out beams upon the object, or receiveth species from it. The question is easily resolved here: for Christ both cast out a beam of his affection out of his eye on the City, and received also the species or image of it into his eye: at once he looked upon her with a twofold eye, 1 The eye of sense. 2 The eye of Prophecy. To the eye of sense Jerusalem appeared most beautiful, glorious, and happy, environed with strong walls, adorned with magnificent buildings, stored with people abounding in wealth, and furnished with all sort of munition: but to the eye of prophecy she appeared in another hue, with her walls sacked, her houses burnt, her turrets demolished, her young men slain, her virgins deflowered, her priests sacrificed, her streets piled with carcases, and her channels running with gore blood. u Vir. Aenead. 2 — Quis talia fando Temperet à lachrymis? This most lamentable spectacle, though a fare off, drew tears from our Saviour's eyes. And so I pass to the third step, which is the wettest of all: 3. Flevit super eam. He wept over it. In the water of Christ's tears we may see after a sort the face both of his humane and divine nature. In that they were tears issuing from the troubled fountain of sorrow in his heart, they prove him to be a true man: but in that they represented the weeping and mourning that should ensue after his death in Jerusalem, they demonstrate him to be true God: for x Tertul. apol. argumentum divinitatis veritas divinationis, the certainty of divination is an argument of divinity. Neither were these tears only indices naturae, evidences of his nature, but pledges of his love, and (as y Orig. in Mat. Omnes be●titudines quas in Evangelio locutus est, suo firmavit exemplo. Origen noteth) instances of his doctrine touching the blessedness of mourners. Christ exemplified every point of his doctrine in himself: he taught that the poor in spirit are blessed, and none so humble in heart as he: he taught that peacemakers were blessed, & who so great a peacemaker as he, who is our peace, and reconciled heaven and earth? he taught, blessed are they that suffer for righteousness sake, and none ever suffered so much as he: he taught, blessed are they that mourn, and he wept himself, sanctifying thereby tears, and assuring all godly mourners here, of comforts hereafter. z Gor. in Luc. c. 19 Christus quater flevit, 1. in nativitate, Sap. 7. Primam vocem nobis similem emisit plorans. 2. In Lazari suscitatione, Joh. 11. Lacrymatus est Jesus. 3. in hac solenni processione, flevit super eam. 4. in passione, Heb. 5. Haec sunt quatuor flumina quae de Paradiso prodierunt, Gen. 2. ad totius mundi, 1. ablutionem. 2. refrigerationem. 3. foecundationem. 4. potationem. Gorrhan observed that Christ shed tears four times, first at his birth, next in the raising of Lazarus, a third time in his survey of Jerusalem, and a fourth time on the cross: and these four, saith he, are spiritually the four rivers of Paradise, which serve 1. to purge: 2. to cool and refresh: 3. to water and make fruitful: 4. to quench the thirst of the world of believers. Notwithstanding I find in the Gospel but two leaves only wet with our Saviour's tears, Joh. 11. and here. It is likely he cried at his birth after the manner of other children; and it is certain that he offered up prayers upon the cross with strong cries: yet we read not of any tears shed by him but here on Mount Olivet, and at Lazarus his grave, and both tears were tears of compassion, and both also funeral tears. There he wept for the death of Lazarus, and here for the final period, and, if I may so speak, funerals of Jerusalem, to be solemnised with desolation, and exceeding great mourning, like that of Hadradrimmon in the valley of Megiddo, within a few years after his passion. It was the manner of the Prophets, when they foretell the calamities that were to fall upon any people or nation, to express them as well by signs as by words, to make a deeper impression in their hearers. Ahiah * 1 Kings 11.30. cut Jeroboams' cloak, Jeremy breaketh his a Jer. 19.10. bottle, Ezekiel b Ezek. 5.1. shaveth his beard, Agabus c Act. 21.11. bindeth himself. In like manner, Christ prophesying the final overthrow of the City and Temple, representeth the great sorrow, mourning and lamentation of the inhabitants of Jerusalem by his own tears. Theodoret yields another reason: Alii flent ex passione, Christus ex compassione: Others weep (saith he) out of passion, Christ out of compassion: Ut ostenderet qualia haberet erga ingrates viscera; to show what bowels he had toward the ungrateful though they least deserve tears, who have no sense at all of their own misery, yet they most of all need them. It grieveth me (saith S. d Cypr. de laps. Plango quia te non plangis. Cyprian) that thou grievest not for thyself: mine eyes are wet because thine are always dry: I have little comfort, because there is little or no hope of grace in thee. Ea fletus majoris causa est, cùm rideant qui flere debeant; we have the greater cause to mourn, when they laugh who ought to weep. Jerusalem was now in a fit of frenzy, she laughed, and feasted, and reveled, even now when she was near utter ruin and confusion: and this more opened the salt springs in our Saviour's eyes; he shed tears the more abundantly by reason of the carnal security, obstinacy, and senseless stupidity of the Jews his Countrymen, and especially the inhabitants of Jerusalem, who killed the Prophets, and stoned them who were sent unto them to forewarn them of God's fearful judgements hanging over their heads. I told you before that this was a wet step, and many here have slipped: For this objection offereth itself to every man's conceit: Was not Christ God, and consequently omnipotent? could not he have prevented their final overthrow? could not he have given those Jews believing and relenting hearts? could he not have converted them all miraculously by a vision from heaven, as he did St. Paul, who before that powerful change wrought in him, was as much enraged against the professors of the Gospel as any of these? nay more? Did not Christ foresee and decree the destruction of Jerusalem? how then doth he bemoan it with tears? e Calv. harm. in evang. Sicut è coelo descendit Christus carne humanâ indutus, ut divinae salutis testis esset, & minister, vere humanos induit affectus; quatenus susceptae functioni intererat, quatenus datus erat huic populo minister in salutem, pro officii sui ratione illius exitium deploravit. Deus erat fateor, sed quoties oportuit doctoris officio fungi, quievit, ac se quodammodo abscondidit deitas. Calvin reacheth us a hand to help us off of this wet knoll: As (saith he) Christ descended from heaven clad with humane flesh, that he might be a witness and minister of divine salvation, he truly put upon him also humane affections, so far as it was requisite for the discharge of his function: therefore as being sent as a minister for the salvation of that people, in the faithful execution of his office he forewarned them of their danger, and bewailed their overthrow, which could not but ensue upon their obstinacy and impenitency. He was God I acknowledge, and most certainly foresaw what would befall the City, according to his eternal decree; but whilst he performed the office of a teacher, the deity rested as it were, and hid itself. That ye may take faster hold upon this stay, which this learned Interpreter reacheth unto you, ye are to consider Christ three manner of ways: 1. As God, 2. As man, 3. As Mediator between God and man. As God he most justly sentenced that bloody City to utter ruin and desolation; as man he could not but be touched with grief and sorrow for those heavy judgements which hung over the city and people, they taking no course at all to prevent or avert them; as Mediator betwixt God and man, he might and ought ex officio, both bewail what he foretell, and foretell what he now bewailed: and that most seriously. For pro quibus nunc lachrymas, postea effudit sanguinem; for he shed his blood for those for whom he now shed tears: and it was their own fault, that this death was not effectual to them for their redemption and salvation. An all-sufficient remedy was tendered unto them, but they would none of it; and even this also, as it aggravated their sin, and consequently their punishment, so it increased their spiritual Physicians grief, and drew more tears from his eyes: Utinam, Domine, ut verbum caro factum est, sic cor meum carneum fiat; Oh that as the word was made flesh, so my heart were made fleshly and tender, to receive a deep impression of my brethren's grief. Such a heart was Jeremies, which evaporated into these sighs, f Jer. 9.1. Oh that my head were waters, and mine eyes fountains of tears, that I might weep day and night for the slain of the daughter of my people. Such was Saint Paul's, g 2 Cor 11.29. Besides those things that are without, that which cometh upon me daily, the care of all the Churches: who is weak, and I am not weak? who is offended, and I burn not? Of the same temper was Saint Cyprian, I h Cypr. ep. 16. Compatior & condoleo fratribus nostris, qui lapsi & p●rsecutionis infestatione prostrati, & partem nostrorum viscerum secum trahentes acrem dolorem suis vulneribus intulerunt. Et l. de laps. Cum plangentibus plango, cum deflentibus d●fleo, cum prostratis f●atribus me quoque prostravit affectus. sympathise and condole with you for those of our brethren, whom the cruelty of persecution hath overthrown, and laid upon their backs: the wounds which they have received no less pain me, than if part of my bowels had been plucked out of my body. And again, I mourn with them that mourn, and weep with them that weep, and am cast down with them that are fallen. This sympathy is a more noble work of mercy and charity towards our afflicted brethren, than bounty itself: he that spendeth his affection upon his brother in his distress, doth more than he that reacheth unto him an alms: for the one giveth somewhat out of his purse, the other out of his bowels: on the contrary, want of natural affection is ranked with the worst of all vices, i Rom. 1 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being filled with all unrighteousness, wickedness, covetousness, maliciousness, full of envy, murder, debate, backbiters, haters of God, disobedient to parents, covenant breakers, without natural affection, implacable, unmerciful. Doubtless they are monsters in nature that want bowels: nothing more provoked God, in k Salvian de Dei gubern. l. 6. Confundebatur vox morientium, & vox bacch●nti●●m, & vix discerni poterat plebis ejulatus qui fiebat in bello, & sonus populi qui clamabat in circo. Salvianus his judgement, to double his strokes upon the French, when the Goths came in upon them, than that they had no sense or feeling of their brethren's calamities. The voice of the dying could hardly be distinguished from the clamours of those that were drunk; at the same time when the people without the City cried out for fear of the enemy, the people within the City shouted at their sports. It is not safe for any to feast, when God calleth to fast; to sing, when God calleth to sigh; to brave it in gorgeous apparel, when God calleth to sackcloth. Whose heart quaketh not at that thunderclap in the Prophet Esay? l Esay 22.12, 13, 14. And in that day did the Lord God of hosts call to weeping, and mourning, and to baldness, and to girding with sackcloth. And behold joy and gladness, slaying oxen, and kill sheep, eating flesh, and drinking wine. And it was revealed in my ears by the Lord of hosts; surely this iniquity shall not be purged from you till you die. The sin wherewith God charged the old world before it was overflown with a deluge of water, and Christ in the Gospel chargeth the new, which shall be overflown with a deluge of fire, is the same wherewith he here chargeth the Jews, that they knew not, that is, took not notice of the time of their visitation: m Luk 17.26, 27, 28, 29, 30. As it was in the days of Noah: so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, ntill the day that Noah entered into the Ark, and the flood came and destroyed them all. Likewise also as it was in the days of Lot, they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom, it reigned fire and brimstone from heaven, and destroyed them all: Even so shall it be in the day when the Son of man shall be revealed. The meaning is, they went on in the ordinary tract of their business, as if there had been no judgement toward, as also did the inhabitants of Jerusalem at this time, whom when Jesus saw so near the brink of destruction, and yet so careless, he wept; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he considered what he was to suffer for that City, and what that City afterwards was to suffer because of him, his grief ran over the natural banks his eyes. The same organ is ordained for seeing and weeping, to teach us, that weeping should not be without seeing, nor sorrowing without understanding. The cause why we weep not for the desolation of our Jerusalem near at hand (if this our present fasting and repenting in dust and ashes remove it not) is, because we see not the evils that hang over our heads: we see them not, because we put them fare from us, or hide them from our eyes. The infant, while it lieth in the dark prison of the mother's womb, never quatcheth nor weepeth; but as soon as ever it cometh out of the womb into the light, it knits the brows, and wrings the eyes, and cries, & taketh on: even so the child of God, whilst he is yet kept in the dark of ignorance, in his unregenerate estate, never crieth to his Father, nor weepeth for his sin; but as soon as the light of grace shineth upon him, he bewaileth his grievous misery, and never thinketh that he hath filled his cup of tears full enough. The spouts will not run currently, if we pump not deep. If then we would have the spouts which nature hath placed in our heads run abundantly with tears of repentance, we must pump deep, we must dive deep into the springs of godly sorrow, which are the consideration of our own sins, and the afflictions of God's people. Were Jesus now upon earth in his mortal body, and should behold this Kingdom as he did the City of Jerusalem, and take a survey of all the evils we do, and are like to suffer, could he (think you) refrain from tears? would he not second his tears with groans? And so I pass to the fourth step: 4. Ingemuit, he sighed, saying, If thou knewest, or, Oh that thou hadst known. The Greeks' in their Proverb give it for a character of a good man, that he is much subject to sighing, and free of his tears: n Eras. chil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am sure the best man that ever was, as he wept more than once, so he sighed often. When he opened the ears of the deaf and dumb, and when the Pharisees seeking of him a sign tempted him, he o Mar. 7.34. Looking up to heaven, he sighed, and saith unto him, Effata, be thou opened. Mar. 8.12. sighed deeply in his spirit: and when he raised p John 11.38. Jesus therefore groaning in spirit cometh to the grave. Lazarus stinking in the grave; and again in my Text. And this he doth not as God (for immunity from passion is a prerogative of the divine nature) but, as Calvin teacheth, quia minister huic populo in salutem datus, as a minister of salvation to this people. Here than I cannot but reflect upon mine own calling, and preach to Preachers and all Ministers of the Gospel, that by the example of our Lord and Master, the high Priest and Bishop of our souls, we take chief and in a special manner to heart the calamities of God's people, and ruin of his Church. The eyes of our Saviour here, as likewise of q Esay 22.4. I will weep bitterly: labour not to comfort me, because of the spoiling of the daughter of my people. Esay, r Jerem. 4.8. & 9.1. Jeremy, and s Ezra 10.1. Ezra, glazed with tears, are looking-glasses, wherein we may see the duty enjoined to us by the Prophet Joel, t Joel 2.17. Let the Priests, the Ministers of God, weep between the porch and the altar. For in the spoiling of the country, and demolishing the Churches, and the houses of Prophets and Prophets children, God's honour suffereth, whereof we ought to be most jealous: the souls of men are in no less danger than their bodies and estates, whereof we are to render an account; and as we are God's mouth to the people, to declare his will to them, so we are their mouth to God, to present their supplications to him. All the measures of the Sanctuary were double to the common. As the measure of our knowledge is greater, so the measure of our grief and sorrow in the affliction of God's people ought to be corresponding. The same proportion holds in sorrow and joy. And therefore as in the common joy Saint u Cypr. ep. 1. Exprimi satis non potest quanta ista exultatio fuit. & quant● laetitia cum de vobis prospera & fortia comperissemus, ducem te illic conf●ssionis frat●ib●s extitisse, sed & confessionem ducis de consensione fratrum creviss●, etc. Et Ep. 5. In com●uni g●udio Ecclesiae Episcopi portio m●jor est, Ecclesiae enim gloria Praepositi gloria est. Cyprian allotteth the Bishop a greater portion; so also in the common grief our portion must needs be the greatest. We stand upon the watchtowers of Zion, and the people take notice of dangers from the firing of our beacons: we are as the praecentores chori, to give them the tune: we are as Trumpeters in God's army; and if the Trumpet be cracked, or give an uncertain sound, how shall the soldiers prepare themselves to fight the Lords battles? If we (like Epaminondas) ought to fast, that the people may feast the more securely: watch, that they may sleep with more safety: weep, that they may rejoice more freely; how much more ought we, being the Asaphs in this sad choir, accord with you in your groans and cries, when we are struck with the same griefs and fears, when the enemy aimeth not so much at the Commonwealth as at the Church, and not so much at the body as at the soul of the Church, the Religion we profess, and our most holy faith? O ubi estis fontes lachrymarum! O where are you fountains of tears! where are gales of such sighs! such as love and devotion, and sympathy breathes out in my Text, If thou knewest. And so I pass to the last step: 5. Oravit, he prayed, saying, O that thou knewest, or, If thou knewest. In this prayer of our Saviour, our thoughts may find themselves holy employment, in seriously considering, 1. The manner or form of speech, which is 1. Figurative, 2. Abrupt, 3. Passionate. 2. The matter, which presenteth to our spiritual view 1. The intimation of a desire, O that, or, If. 2. The exprobration of Ignorance, Thou knewest. 3. The aggravation upon the person, Thou, even thou. 4. The designation of a time, In this thy day. The sentence riseth by degrees, and Christ in every word groweth more and more upon Jerusalem. It is sin and shame to be ignorant, most of all for Jerusalem, and that in the day of her visitation, especially of those things that belong to her peace. If other Cities might plead ignorance, yet not thou: if thou mightst plead ignorance at another time, yet not in this thy day: if in this thy day thou mightst plead ignorance of other things, yet not of those things that belong to thy peace. To begin with the form and manner, which the more imperfect it is, the more perfectly it expresseth the passion, or rather compassion of the speaker. As a cracked pipe or bell giveth a harsh or uncertain sound, so a broken heart for the most part uttereth broken speeches, interrupted with sighs. Constantine kissed the empty holes where Paphnutius eyes were plucked out; and we cannot but reverence the seeming emptiness and vacuity in Scripture sentences, where the omission of something is more significant than the supply (if the speech had been filled up) would have been. Those which have been transported with passion, utter half x Calv. in harm. Scimus in quibus ardent vehementes affectus, non nisi dimidiatâ ex parte sensus suos effari. sentences, and falter in the midst of a period, as the father in the Poet, who lost his only son, beginning to vent his grief, and saying, Filius meus pollens ingenio, My son of rare parts, my son of great hope, there stops, and before he could say mortuus est, is dead, became himself speechless. Christ was here seized on by a double passion, 1. Of Commiseration, 2. Of Indignation. Commiseration out of the apprehension of the overthrow of Jerusalem, the Queen of all Cities, and the Sanctuary of the whole earth. Indignation at the obstinacy, ingratitude and bloodthirsty cruelty, and desperate madness of the present inhabitants, who wilfully refusing the means of their salvation, run headlong to their own perdition. I have been the briefer in handling the form, that I might enlarge myself in the matter. Thou knewest. Ignorance of God's judgements draweth them upon a state: for the Lord hath a controversy with the land (saith y Hos. 4.1.6. Hosea) because there is no truth, nor mercy, nor knowledge of God in the land: My people perish for lack of knowledge. The Schools rightly distinguish of a double ignorance: 1. Facti, of the fact. 2. Juris, of the Law. Ignorance of the fact in some case excuseth, but not of the law, which all are bound to take notice of: for Lex datur vigilantibus, non dormientibus; The law is given to men that are awake, and may and aught to hear it, not to men when they are asleep. The law, for the violation whereof the greatest part are condemned, is written in the tables of their hearts, to exclude all plea of ignorance: and certainly of all the errors of Popery, one of the grossest is their entitling ignorance the mother of devotion: for so fare is ignorance from being the mother of any virtue, that it is both 1. Peccatum, 2. Mater peccati, 3. Poena peccati. It is sin, and the punishment of sin, and the parent of sin. First it is sin; for God in the Law appointed a z Levit. 4.2. & 5.15. sacrifice for a trespass by ignorance: and the servant in the Gospel, which knew not his Master's will, and therefore did it not, shall be beaten with fewer a Luke 12.48. stripes indeed than the other, who knew his Master's will, and did it not, yet with some. Secondly, it is the parent of sin, viz. of many errors in matter of faith, which, are sins: This b Psal. 95.10. people (saith God) hath erred in their heart, because they have not known my ways. And Christ imputeth the gross error of the Pharisees concerning the resurrection to their ignorance of the Scriptures: c Mat. 22.29. Ye do err, not knowing the Scriptures, nor the power of God. And it is also the punishment of sin, as we read, Because they did not like to retain God in their d Rom. 1 21, 28. knowledge, God gave them over to a reprobate sense, and their foolish heart was darkened. Even this is a sin of ignorance, not to know that ignorance is a sin. I speak not only of ignorantia pravae dispositionis, of wilful ignorance, but also of nescience, which they call simple ignorance: why else doth the Prophet pray, Effunde aestum tuum in gentes quae te ignorant; Pour down thine indignation upon the e Psal. 79.6. nations that know thee not, and upon the people that call not upon thy Name? Why doth the Apostle threaten f 2 Thes. 1.8 flaming fire to all that know not God? I would S. g De gr●t. & lib arbitr. c. 3. Sed & ill● ignorantia quae non est eorum qui scire nolunt, sed eorum qui tantum simpliciter nesciunt, neminem sic excusat ut sempiterno igne non ardeat. Austin's censure might upon good ground from Scripture be qualified, where he passeth the sentence of damnation to eternal fire, even upon those who never had knowledge of the means of salvation, and not only upon those who might have known them if they would. Yea, but we have all knowledge, our ignorance will not cast us, the clearest beams of the Gospel have for these many years shined in our climate; we should be most unthankful to him that dwelleth in an unaccessible light, if we should not acknowledge as much. It is most true in these parts, as in the part of heaven over our heads, we see continually many goodly stars, yea many constellations of stars; but as about the South pole, so in diverse remote parts of this Kingdom there is scarce any star to be discerned, or if any, but a blinking star of the sixth magnitude. Yet to yield us a greater knowledge than other nations, I fear that this plea will rather hurt us than help us; if we could say truly we were blind, we should not have so much to answer for: but h John 9 41. now, because we say we see, our sin remaineth, if we so perfectly know our Masters will, and do it so imperfectly, a few stripes will not serve our turn: i De gubern. Dei lib 4 Quanto minore periculo illi per Daemonia p●jerant, quàm nos per Christum? Et nunquid tam criminosa est Hunnorum impudi●itia, quam nostra? nunquid tam reprhensibilis Almanni ebrietas, quam Christi●ni? Do ye think (saith Salvianus) that the heathen so much dishonour God when they forswear themselves by their false gods, as you when you forswear yourselves by the true? Do you think a Jew, or a Pagan, or a Papist by his profane or lose life causeth the truth to be so evil spoken of, as we that have the word taught among us most purely, yet live impurely, who know better, yet do worse? As we presume of our knowledge, so did Jerusalem, which is by interpretation the k Rob. Steph. interpret nominum Heb. & Ch●ld. Visio pacis, seu visio perfecta. vision of peace, much more; yet our Saviour upbraideth her with ignorance, saying, Thou, even thou. Our Saviour strikes twice upon the same string, he rubbeth again and again upon the same sore: Thou, even thou. Thou which carriest peace in thy name, thinkest not thou of those things that belong to thy peace? Jerusalem was once the light of the world, and yet behold she is darkness. From Moses to the days of John Baptist, and from the days of John Baptist till this present she was instructed by Seers sent from God, and directed to the way of peace, yet she seethe it not. Let those who assume to themselves most knowledge, take heed lest they be like Pentheus, Sapientes in omnibus praeterquam in iis in quibus sapientem esse convenit; wise in all things save those where wisdom might stead them. l Eurip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He is not to be accounted a wise man (saith the wise l Eurip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Poet) who knoweth simply most things, but who knoweth things of most use. Is Jerusalem ignorant of the main point of all, of the coming of the Messiah, notwithstanding all the light she might have taken from the Law of Moses, & from the visions of the Prophets, & from the doctrine and miracles of our Saviour? how gross then is that error of all the rest in the Romish Church, by which she maintaineth and holdeth, that she cannot err? Was Jerusalem seated upon so high a hill, so near heaven, obscured with the fumes arising from the bottomless pit? and may not the City situated on seven hills have a thick mist cast over her? What can she plead for her immunity from error in matter of faith more than Jerusalem could? that faith was planted in her by S. Peter? the Christian faith was planted in Jerusalem by Christ himself: that it was watered in her with the blood of the Apostles? Jerusalem was watered with the blood of Christ himself. If Rome can allege any one promise made to her, Jerusalem can many. But to leave Rome, and come with a nathan's application to ourselves, me thinks, I hear Christ saying to us and our Church: If thou, even thou, if thou which art the Queen of all the reformed Churches; if thou which hast enjoyed the sunshine of the Gospel without any eclipse by persecution for more than 60. years; if thou who hast had line upon line, precept upon precept, admonition after admonition, & exhortation after exhortation; if thou whom God hath miraculously preserved from imminent destruction by defeating the invincible Armado in eighty eight, & since discovering the matchless powder plot; if thou, even thou, who sittest quietly under thine own vine, when all thy neighbour vines are plucked up by the roots, or trampled under foot; if thou, even thou knowest not, or wilt not take notice of the things that belong to thy peace, At least in this thy day, that is, the day of thy visitation, the day of grace, a day given thee for this end, to provide for thy peace, to call thyself to an account, to consider how deeply thou hast engaged God's justice to pour down the vials of his vengeance upon thee, for thy rebellion against his ordinances, thy corporal and spiritual fornication, thy resisting the spirit of grace, thy peremptory refusing of the means of salvation, thy persecuting the truth, even to the death, and imbruing thy hands in the blood of God's dearest servants sent to thee early and late for thy peace. Jerusalem had a day, and every City, every Nation, every Church, every congregation, every man hath a day of grace, if he have grace to take notice of it; hath an accepted time, if he accept of it: and he may find God, if he seek him in time. It was day at Jerusalem in Christ's time, at Ephesus in S. John's time, at Corinth, Philippi, etc. in S. Paul's time, at Crect in Titus' time, at Alexandria in S. Marks time, at Smyrna in Polycarps time, at Pergamus in Antipas time, at Antiochia in Evodius and Ignatius time, at Constantinople in S. Andrew and Chrysostom's time, at Hippo in Saint Austin's time; now in most of these it is night, it is yet day with us: O let us work out our n Phil. 2.12. salvation with fear and trembling, whilst it is o Heb. 3.7, 13. called to day; if the Sun of righteousness go down upon us, we must look for nothing but perpetual darkness, and the shadow of death. Although Ninevehs' day lasted forty days, and Jerusalem's forty years, and the old worlds 120. years, and although God should prolong our days to many hundred years, yet we should find our day short enough to finish our intricate accounts. That day in the language of the holy Ghost is called our day, wherein we either do our own will and pleasure, or which God giveth us of special grace to clear our accounts, and make our peace with him; but that is called the Lords day, either which he challengeth to himself for his special service, or which he hath appointed for all men to appear before his Tribunal, to give an account of their own works. A wicked man maketh God's day his own, by following his own pleasures, and doing his own will upon it, and living wholly to himself, and not to God; but the godly maketh his own day's God's days, by employing them in God's service, and devoting them as fare as his necessary occasion will permit wholly to him. Wherefore it is just with God to take away from the wicked part of his own days, by shortening his life upon earth, and to give to the godly part of his day, which is eternity in heaven. I noted before a flaw and breach in the sentence, as it were a brack in a rich cloth of Tissu. If thou knewest in this thy day: what then? thou wouldst weep, saith S. p Homil. in Evang. Gregory: thou wouldst not neglect so great salvation, saith q Comment. in Eva●g. Euthyrtius: it would be better with thee, saith Titus Bostrensis: thou wouldst repent in sackcloth and ashes, saith r Brug. in Evang. Brugensis. But I will not presume to add a line to a draugh● from which such a workman hath taken off his pencil, and for the print I should make after the pattern in my Text, and now in the application lay it close to your devout affections, I may spare my farther labour and your trouble: for it is made by authority, which hath commanded us to take notice of those things that belong to our peace, viz. to walk humbly with our God by fasting and prayer: wherefore jungamus fletibus fletus, lachrymas lachrymis misceamus; let us conspire in our sighs, let us accord in our groans, let us mingle our tears, let us send up our joint prayers as a volley of shot to batter the walls of heaven: let all our hearts consort with our tongues, and our souls with our bodies: what we do or suffer in our humiliation, let it be willingly, and not by constrant; & let our prayers and strong cries in public be echoed by the voice of our weeping in private: who knoweth whether God may not send us an issue out of our present troubles by means unexpected? who knoweth not whether he may not have calicem benedictionis, a cup of blessing in store for those his servants beyond the sea, who have drank deep of the cup of trembling? Christ his bowels are not streightened, but our sins are enlarged, else it would be otherwise with them and with us. I have given you a general prescription, will ye yet have more particular recipes? take then an electuary of four simples: The first I gather from our Saviour's garden, Let your s Luke 12.35. loins be girt, and your lamps in your hands. Let your loins be girt, that is, your lusts be kerbed & restrained; and your lamps burning, that is, your devotions inflamed. Gird up your loins by mortification & discipline, and have your lamps burning, both the light of faith in your hearts, and of good works in your hands. The second I gather from S. John Baptists garden, t Matth. 3.8. Bring forth fruits meet for repentance, or worthy amendment of life: let your sorrows be * Cyp de laps. Quam grandia peccavimus, tam granditer defleamus. answerable to your sinful joys, let the fruit of your repentance equal, if not exceed the forbidden fruit of your sin; wherein ye have most displeased God, seek most to please him. Have ye offended him in your tongue by oaths? please him now by lauding and praising his dreadful name, and reproving swearing in others. Have ye offended in your eyes by beholding vanity and casting lascivious glances upon fading beauty enticing to folly? make a covenant from henceforth with your eyes, that they cast not a look upon the world, or the flesh's baits, employ them especially from henceforth in reading holy Scriptures, and weeping for your sins. Have ye offended in thought? sanctify now all your meditations unto him. Have ye offended in your sports? let now your delight be u Psal. 1.2. in the Law of God, let the Scriptures be your * Aug. l. 11. confess. c. 2 Sint deliciae meae Scripturae tuae, nec fallar in iis, nec fallam ex iis. delicacies with S. Austin, meditate upon them day and night, make the Lords holiday your delight, Esay 58.15. and honour him thereon, not following your own ways, nor finding your own pleasure, nor speaking your own words. The third I gather from S. James his garden, x Jam. 4.10. Cast down yourselves before the Lord, and he will lift you up. The Lion contenteth himself with casting down a man: if he couch under him, and make no resistance, he offereth no more violence. Corpora magnanimo satis est prostrâsse Leoni. It is most true, if we speak of the Lion of the Tribe of Judah: for he will not break a bruised reed, much less grind to powder a contrite heart. If Ahabs' outward humiliation (who notwithstanding had sold himself to work wickedness) in some degree appeased God's wrath: how much will inward & outward humiliation of the redeemed of God prevail with him to remove his heavy judgements from us, which he inflicteth on us, especially to humble us? and if he find us humbled already, he will doubtless lay no more load upon us. The last I gather from King David's garden: y Psal. 2.12. Kiss the Son. God hath a controversy with us as he had with the Israelites in the days of * H●sea 4.1. Hosea, and no man can plead for us, but our z 1 Joh. 2.1. Advocate with the Father, Jesus Christ the righteous. We have so far provoked the Almighty, some by profaneness, some by superstition, some by indifferency in point of Religion, some by covetousness and extortion, some by fraud and falsehood, some by quarrelling and contention, some by swearing and blaspheming, some by gluttony and drunkenness, some by chambering and wantonness, that he hath already taken hold of his glittering sword, and who in heaven or in earth can or dare treat for our peace, but Christ our peacemaker, who hath signed a league of amity between God & all believers with his own blood? Wherefore, as Themistocles, understanding that King Admetus was highly displeased with him, took up his young son into his arms, and treated with the father holding that his darling in his bosom, and thereby appeased the King's wrath; so let us come to the Father, with Christ in our arms: let us present our suits by him, He is our a Amb. l. 2. de Isaac. Ille oculus est per quem Deum videmus, ille dextera est per quam Deo offerimus, ille os nostrum est per quod Patrem alloquimur. eye with which we see God, our hand by which we offer to him, he is our mouth by which we speak to him. By this eye we look upon thee, O thou that dwellest in the heavens; by this hand we offer unto thee the incense of our zealous affections; by this mouth we send up our prayers with our sighs unto thee. O Lord turn thy face from our sins, and look on thy well beloved Son in thy bosom: consider not our actions, but his passions: weigh not our transgressions, but his merits: regard not our sinful pleasures, but his painful torments: respect not our wicked life, but his most innocent death: heal us by his stripes, cure us by his wounds, free us by his bonds, ease us by his torments, comfort us by his agony, and revive us by his death. To whom, with the Father, etc. Errata. PAge 10. in mark line 10. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 11. l. 5. deal not, & l. 16. deal to, p. 32. l. 16. r. was of, p. 58. l. 37 r. Busiris, p. 61. in mark l. 3. r. ad, & l. 16. r. palpitabunt, p. 92. l. 2. r. hoc in tristi, p. 103. l. 35. r. let him, p. 104. l. 23. d. and care, p. 114. in mark l. 33. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 138. l. 23. d. not, p. 143. l. 20. r. trumpets, p. 157. in mark l. 28. r. contactum, p. 170. l. 42. r. types. p. 174. l. 45. r. and, p. 193. l. 7. r. cabinet, p. 208. l. ult. r. aught to differ, p. 221. l. 13. r. these, p. 223. in mark l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 225. l. 40 r. the, p. 239. in mark l. 3. r. gubernat, p. 247. l penult. in mar. r. nam qui, p. 253. in mark l. 19 r. nos, p. 270. l. 45. r. this is, p. 294. l. 30. d. it, p. 297. in mar l. ult. r. de fuga in persecutione, p. 302 l 11. r. God his house, p. 332. in mar. l. 3. r. in primam secundae disp. 214. p. 345. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 397. in mar. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 362. l. 40. r. in aspiring, p. 389. l. 14. r. from whom, p. 395. l. 2. r. beauty, & l. 16. r. the flesh p. 518. l. 24. r. coelestis, p. 527. l. 5. r. the opinion of some Reformed Churches, p. 564. l. 20. r. Melchizedeck, p. 567. in mar. l. 25. r. Thuanus, p. 585. l. 39 r. referendis, p. 604. l. 3. r. verè, & l. 8. r. ut ut, & l. 14 r. aut, & l. 16. r. ut ut, & l. 20. r. adversus, p. 605. l. 7. d. & Anglo Genevensium, p. 606. l. 26. d. Anglo Genevensium, p. 696. l. 12. r. afflictions, p. 699. l. 12. r. would, p. 728. in mar. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 686. l. 3. & 6. r. in the regency of Duke Richard, p. 729. l. 13. r. which was, p. 736. l. 29. d. whole, p. 737 l 42. r. between some reformed Divines, p. 738. l. 44. r. all his Disciples fled and forsook him, p. 744. in mar. l. 29. r. qui ubicunque, p. 745. in mar. l. 1. r. panegyr. p. 754. l. 15. r. standest and holdest, p. 779. l. 23. r. if not worse, p. 808. in mar. l. 10. r. ep. 38. p. 820. l. 24. r. hard bound, p. 844. l. 32. r. Oecumenius, p. 845. l. 24. d. it, p. 814. l. 21. r. other countries with ours, p. 878. l. 25. d. of the besieged in Rochel, p. 884. l. 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 890. l. 42. r. they, p. 894. in mar. l. 10. r. metaponto, p. 895. l. 12. r. thus errors, p. 903. l. 43. r. hath been.