TEN SERMONS PREACHED UPON SEVERAL SUNDAYS AND SAINTS DAYS: 1 Upon the Passion of our Blessed Saviour. 2 Upon his Resurrection. 3 Upon S. Peter's Day. 4 Upon S. john the Baptists Day. 5 Upon the Day of the blessed Innocents'. 6 Upon Palm Sunday. 7 and 8 Upon the two first Sundays in Advent. 9 and 10 Upon the Parable of the Pharisee and Publican, Luke 18. TOGETHER WITH A Sermon Preached at the Assizes at Huntingdon. BY P. HAUSTED Mr. in Arts, and Curate at Vppingham in Rutland. LONDON, Printed for JOHN CLARK, and are to be sold at his shop under S. Peter's Church in Cornhill. MDCXXXVI. TO THE WORTHY AND VIRTUOUS Knight, Sir CHRISTOPHER HATTON, Knight of the honourable Order of the BATH. NOBLE SIR, I Have made bold to borrow your fair name, to grace the Front of my Book; It will pass for currant (I hope) now it hath your Superscription stamped upon it. Nay, do not sweat for the matter. I will not put the sweetness of your modesty to the torture of a blush. I protest (were I necessitated to one of them) I would rather choose to be rough with you, then to flatter you. The first (I acknowledge) is an incivility; but yet the second (though Courtly) carries with it the greater danger, and the juster anger. I know the roads of Dedications well enough; It is expected there should be fucus and ceruse in them: but (if a man could find it) there is a nearer and a cleaner way. I will be plain with you. I stuck a while at the very word Dedication, because they do malè audire, are something out of credit, by reason of the daubing that is in many of them: Nor had I adventured upon any, (especially to you, who I know would receive an Inventory of your own good parts in line with a challenge) but that I was confident to myself that I had purchased already in the world, the opinion of a blunt man, and therefore shot-free from the imputation of a flatterer. I beseech you, suppose me not so weak to think that I believe any thing here (which is mine) worthy of the noise of a Dedication and that to you. They who know you, know you deserve greater Presents, my hope in this is, they who know you not but in Landscape, (a far off and mixed with other fair pieces of variety which make up a beautiful prospect) will certainly divine that there is something more in you then in ordinary men, and that you deserve well of the Church and Clergy, when they shall see one of the surliest of our Tribe, leave the pursuit of Lions, Wolves, & Tigers (a game he takes delight in) to stand still only to observe you, and glory to style himself who otherwise under his gracious God and King, is free as the air, which circumscribes him) Your servant, PETER HAUSTED. To the Christian Reader. Something must be said to you (Christian Reader) although it be but for Forms sake; and it shall not be much, I have put forth some Sermons here (you see) rude, and just according to the first draught: I could have proceeded (I confess) to the second and third sit, have added the lights and the shadows, the graces and the relishes, which make pieces beautiful; but the same reasons which made me expose them to the world, would not allow me time to polish them. I am not yet so meanly conceited of myself, but that I will think there is something in them; nor yet so in love with what is mine own, that I dare affirm that something to be any great matter, — Qui se mirantur, in illos virus habe.— The Age we live in is full of Knowledge, so that should the spirits of our dead Ancestors return to view their old habitations, they would find by a strange Metempsychosis, the soul of learning wandered even into places where they left nothing but Barbarism, behold great Clarks in russet coats, and an University even at the Blow. Books are daily multiplied, and with those, the desperate Censurers, and therefore I cannot be ignorant of the danger I have put myself in, by this open way. It is very likely that I may repent the publishing of them, when I see the entertainment they shall have in the world: but it is also as probable that I may make some good uses of that repentance. I have already tasted of the success of the Press in some of my younger studies, and therefore desire thee to be so fair, as not to interpret it vain glory, or an itch of being read in Print. No, my intent and end is good and honest, neither of which Titles can belong to thee, unless thou provest so charitable to believe me. Whether it be necessity in me, being in a low Fortune, (the common calamity of us Scholars) whether it be a persuasion of the good which may accrue to the Reader, or whether it be to feel the Pulse of the Times, that knowing the temper of their acceptance, I may hereafter or expose or suppress some other things, or what other aim soever I have, doth not much concern thee to know, and I shall make it a suit that I may still keep it private to myself. I am naturally an enemy to Apologies, otherwise I might tell you, that most of these were sudden births borne in a private Auditory, without any intent of ever showing their heads abroad; but it is my fault to force them into a crowd, who would have been fare better pleased still to have enjoyed a quiet and chaste solitude. The years I have passed (I acknowledge) are not many; but my desires to benefit God's people, and to communicate those few good things the Lord hath been pleased to bestow upon me, are fare above the number of my years, or abilities. There is good to be learned from these Sermons, if thou readest them with candour: but come with prejudice, and the best food is turned into poison. If thou wilt needs be finding fault with me, (as there be a generation who sucked that humour from their Mothers) be so kind (I entreat thee) to let the censure thou layest upon me be mild. If thou apprehendest that I am something too bold in adventuring things of this nature to the public eye, not having hair enough to plead a fullness in me, while other men of profounder learning and larger reading, like deep streams, pass silently on; be advised, and that for thine own sake, (for fear there be other men who will censure thee, even for that very act, and call thy judgement into question) let the Title thou fastenest upon my offence, reach no farther at the most, then to the term forwardness; and than it is likely we shall not quarrel for that: for two or three good words, it may be, will make me confess as much, and withal grieve that I have occasions offered me to prick me on to that forwardness; which for aught thou knowest, is contrary to my nature, how ever my outside may appear to those who are not well versed in my disposition. It is not impossible but there may be something found in this book which may relish harsh to many of our preciser people, and open their mouths both against it and me: but I should show myself an ingrateful Son of the Church, a bad Subject to my Sovereign, and an unequal spirited man in myself, if I should much esteem of the suffrages of those, who esteem not at all of the sacred laws and authority of their Prince and State, nor of the blessed discipline and unity of the Church; whose comely & harmonious order, the Nations (our neighbours round about us) do look upon with envy and admiration.— But I fear I have already tired thee with a Preface; so that I shall deter thee from going any farther.— rest,— and so will I, till I have some other occasion to tell thee that I am Thy friend PETER HAUSTED. Summa Approbationis. PErlegi has undecem Conciones, quas habuit Mr. Petrus Hausted super varia argumenta, in Dominicis, & aliis diebus festis, una cum Epistola Nuncupatoria ad D. Christoph. Hatton, militem de Balneo, & Praefatione ad Lectorem; in quibus omnibus nihil reperio sanae doctrinae, aut bonis moribus contrarium, quo minus cum utilitate publica Imprimantur, ita tamen ut si non intra novem menses proximè sequentes typis mandentur, haec licentia sit omnino irrita. Ex aedibus Lambethanis Novemb. 10. 1635. GUIL. BRAY R.P.D. Arch. Cant. Capel. Domesticus. Faults escaped. Page. Read Page. Read 5 crucified him with 231 Synonoma●s 6 did crucify him really 233 fault 14 found out another Ibid. Divino. 42 Elongare. 237 Sepulchies 61 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 249 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 252 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74 Praecursores. 261 Ambidexter. 79 this is spoken. 263 Judicabor. 88 wandered. 264 fact. 95 translated. 266 Legis. 101 hear Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 206 entertained 267 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 208 as it is with the 269 Advocate 209 then. 277 It is not the knowledge, etc. 211 in the reason or Ibid. principal 217 exclusiuè. THE FIRST SERMON, UPON The PASSION of our Blessed SAVIOUR. Saint LUKE 23. VER. 44, 45. 44 And it was about the sixth hour, and there was a darkness over all the Land until the ninth hour. 45 And the Sun was darkened, and the Vetle of the Temple rend through the midst. WHen Great Ones wear Blacks, and the Peers of a Kingdom are seen in mourning, we may (I hope) without the help of Divination, conclude, that the funeral of their King, or of some great Prince amongst them is near: And finding the Earth (here) apparelled in a mourning garment, and the Sun himself (who uses at other times, to appear like a fresh Masker) now wearing a Suit of Blacks; and to these the Temple, which was was once the holiest Place, the glory and joy of the whole Earth, (like a loving Mother robbed of all her children at once, those dear pieces of herself) sitting alone disconsolate, wring her hands, and for grief rending her precious garments in sunder; we cannot choose but suppose presently, that these great and unusual signs of grief (which the senseless creatures, yet eminent in their kind do express) must needs point out the death of more than of an ordinary man. We see that mighty Kings and Emperors die, and yet the Sun looks upon them (even when they give up the ghost) without any alteration of countenance: Like a Herald's Coat, or the face of a Widow, who has buried three or four Husbands, he beholds divers Funerals without any change of colour. The Earth she endures the slaughter of whole Armies, thousands and ten thousands fall together, the blood of great Commanders mixes with the blood of the common Soldier, so that the streams which issue from them following the course of all rivers which make haste to the ocean, do seem to threaten that with the name of the red Sea. And she beholds all this without any changing of her livery: she does peradventure sometimes at the sight of a slaughtered Army in a kind of jollity and pride, die some of her green into a scarlet: but that she ever wore black at the death of any was never heard of before. Xerxes' the Persian indeed, who carried that numerous Army into Europe against the Grecians (consisting as some report, of a million of men) who drunk up whole rivers as they passed, and made mountains plain before him; having at a certain time got the advantage of a Hill, and by that means taking a survey of his great Host, is reported by Historians to have sighed and wept, to think that all those multitudes of men which were then in his eye, should within less than an Age be laid in the dust, not so much as their very names remembered: Yet afterwards when this mighty Prince joined battle with the small Navy of the Grecians, and was discomfited, and the greatest part of his men slain, we do not read that the Sun sighed or grieved at all, but went on his ordinary course, undisturbed and unmoved with the spectacle: nor do we hear that the Earth was at all troubled with the matter. Great Alexander dies, he who conquered every thing, but his own desire of still conquering more. julius Caesar dies, that learned and valiant Roman, that spirit of the world, whose Sword and Tongue, were alike victorious: and this man dies treacherously, betrayed in the Senate, amongst his gowned friends. And to come to sacred History: Abraham the Father of the faithful, dies: Moses that great Lawgiver, he dies too, he who had the honour to see God face to face, and yet lived: All the Prophets die, who were the Penmen and Temples of the holy Ghost: David, a man after Gods own heart, he dies too; Solomon, who was the wisest and the happiest King that ever lived, dies; and yet we do not find in any Story, either holy or profane, that either the Sun or the Earth did put themselves to the expense of blacks for any of these: or else that any Church or Temple did rend her garments, in sorrow for their deaths. What shall we say then? surely we must be constrained to take up our Saviour's words in the 12. of St. Matthews Gospel, Mat. 12 42 ver. 42. Behold a greater than Solomon is here. For we see here in my Text, both Sun, Earth, and Temple are mourners at his death. I shall not need (I hope) with Pilate, to set up a Title upon the Cross, and tell ye that he whom they mourn for is jesus of Nazareth King of the jews, because I suppose that this Title is written in Capital letters in the heart of every true Christian. Here be in this Text (which does contain the solemnity or pomp which was at the death of Christ) these two parts. 1 Paratus fanebris Naturae, & 2 Paratus Dei. 1 The funeral solemnity of Nature; Then was darkness over all the Land, and the Sun was darkened. 2 The funeral solemnity of God; And the veil of the Temple was rend in the midst. And it was about the sixth hour (says our Evangelist.) The first thing I do shall be to make St. Luke, and St. Mark friends, who at the first sight may seem to be at variance a little. Mark 15.25. For St. Mark tells us in the 15. Chapter that it was at the third hour of the day. We are to understand therefore, that the artificial day amongst the Jews, began at six a clock in the morning, and ended at six in the Evening, so that the compass of their artificial day was twelve hours. (Are there not twelve hours in the day? says our Saviour) So that calling our sixth in the morning, the first hour of the day, the sixth hour (according to their computation) must needs be our Noon; and about or a little before this time was our Saviour crucified. But why doth St. Mark call it the third hour? I will not give ye cajetan's answer, who saith, that there may be an error in the Scribe, mistaking and writing the Greek Character of one number for another, because there is some affinity betwixt them in the figure. (exemp. gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) St. Augustine's is something better, who to excuse the matter hath these words. Linguis judaeorum, crucifixus est horâ tertia, manibus horâ sexta: The Jews (saith he) crucified with their tongues at the third hour (when they cried out so unanimously; Crucify him, crucify him, his blood be upon us and upon our children) but they did not crucify him with their hands until the sixth. But if we observe St. Marks words well, we shall find that this interpretation cannot stand, for after he had said, that he was crucified at the third hour, he presently adds, and at the sixth hour there was darkness over the face of the earth; which last words imply, that they crucified him not at the sixth hour, but at another hour. Wherefore I do rather subscribe to the opinion of St. Jerome in his Epistle to Cyprian. As the Night (saith he) was divided into four watches, so their Day into four parts, or hours. Into the first hour, beginning at six in the morning, and lasting till nine, containing in it three of our ordinary hours. Secondly, into the third hour, beginning at nine, and ending at twelve; and into the sixth, and ninth, containing the other six Pomeridian hours. Erat quasi, or ferè hora sexta (saith our Text) it was about the sixth hour; he doth not say it was perfectly the sixth hour, but it was about the sixth hour, meaning a little before Noon, and so the two Evangelists are reconciled. For it is true that St. Mark saith they did crucify really at or in the third hour; and it is also true which St. Luke saith here, and it was about the sixth hour. About the sixth hour, that is, a little before midday, our twelve of the clock; and it was in the third hour too, (i) in the latter part of the third hour, a little before Noon. And so although he was fastened to the Cross a little before noon, yet he did not give up the ghost until the ninth hour, which is our three of the clock after midday, that he might directly answer to the Paschall Lamb, which by the Lords command was to be killed at the Evening, Exod. 12.6 Exod. 12 6. Or as the Original reads it, betwixt the two Evenings. And here there may a question be raised, what part of the day should be meant, by these words. The opinions I find are two. 1 The first is Aben Ezras, and he saith, That there is vespera Solis, and vespera luminis. An Evening of the Sun, when the body of the Sun is removed from our eyes, when that sets: and an Evening of the light, when the beams or shining of the Sun do also forsake us. And betwixt these two Evenings (saith he) was the Paschall Lamb slain; which time by us is called the twilight, which by the opinion of Astronomers, doth ordinarily endure an hour and one third part. 2 The second from Rabbi David, and he is larger in his interpretation, and understands a greater latitude of Time. There is (saith he) vespera declinationis, and vespera occasus: An Evening of the Sun declining, and an Evening of the Sun setting. The Evening of the Sun declining gins at twelve of the clock, when the Sun is in his Altitude, in the Meridian, and so declines by degrees towards his fall. The Evening of the Sun setting what that is, we all know: And betwixt these two Evenings, (i) betwixt Noon and the Sun setting, the Paschall Lamb (saith he) was to be killed. And certainly this second opinion is that which will endure the Touchstone the best, for without question by this phrase, Betwixt the two Evenings, we are to understand such a parcel of time, wherein the daily Evening Sacrifice might be slain too as well as the Paschall Lamb, for even that was commanded to be done, inter duas vesperas, betwixt the two Evenings as well as the other, Num. 28.4 Num 28.4. And as the Talmud reports (if we reckon the hours according to our ordinary computation) the daily Sacrifice of the Evening Lamb was usually slain betwixt two and three, and betwixt three and four it was offered: but upon the Passeover Eve it was slain betwixt one and two, and offered betwixt two and three; and the reason was, because they might have time afterwards for the slaying and offering of the Passeover: But if their Passeover Eve fell upon the Eve before their Sabbath, than their daily Evening Sacrifice was slain and offered an hour sooner than ordinary, that there might be time enough both for the Passeover, and also for the preparation of their Sabbath after that. And Christ that he might show us that his death did comprehend all Sacrifices (which indeed were nothing else but shadows and types of that one and perfect Sacrifice, which he at this time made upon the Cross, for the sins of the whole world) he began to be crucified in the third hour of the day, with the daily Morning Sacrifice, and finished it at the ninth hour with the daily Evening Sacrifice and the Paschall Lamb. He was both the Sacrifice of the Morning, and of the Evening: He was sacrificed as well for those who lived in the Morning of the world, before the Incarnation, as for all us who have lived since in the Evening, in its declining Age. He was the Sacrifice of the Morning and Evening, both for Young and old. Of the Morning and Evening; for the East, and for the West, for the whole world. The Morning and the Evening Sacrifice he was, and therefore observe how the Morning and Evening here do meet together (as if it had been on purpose) to mourn for him: and perceiving (it seems) that their own Apparel was a great deal too light and glorious to appear in so sad a business, they borrow mourning garments out of the wardrobe of the Night, to wait upon the Hearse. For at that very point of Time, wherein the Morning & the Evening meet together (which is Noon) did the darkness begin, which continued for three hours following: The Noon, the height and glory of the day, wears black at his Funeral. Concerning this darkness, we are to inquire here; 1 Of the extent of this darkness in regard of Place, it was over all the Land, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And there was a darkness over all the Earth. 2 The extent of this darkness in regard of Time, from the sixth until the ninth hour, from our twelve to three. 3 We are to inquire d●asa tenebrarum, what was the reason or cause of this darkness: and the physical or nearest Cause of all will appear to be the darkening of the Sun. For certainly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which joins the two verses together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Sun was darkened, must of necessity be a conjunction causal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So among the Latin Poets, Virgil, who very frequently did use Graecismes (to give ye but one example) Audier as & fama fuit,— for quia fama fuit. As if St. Luke had said here, There was darkness over all the Earth, for the Sun was darkened. Of the first; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a little difference a●i● here concerning the extent of place, for there want not some who would have this darkness not to be universal, and therefore they under●d these words, overall the earth, thus, overall the 〈◊〉 of judea: but I do rather incline to the opinion of universality, and indeed me thinks the very letter of the Text is plain enough for it, over all the Earth. And very fitly doth all the Earth wear black, when the Lord of all the Earth dies. Christ suffered for the whole Earth, and great reason that the whole Earth should suffer with him. When great men die, commonly (if they leave noble heirs or executors behind them, who will bury them like themselves) the whole Family, the whole Train of servants mourn, and not only three or four who are nearest unto them. And can we suppose that our Saviour CHRIST would be so sparing and niggardly at his death, to give his Cloth to one Nation on●? To none but the Land of Israel in mourning? We see that the Lord is infinite liberal even of his very light and grace, his best garments: (He makes his Sun to shine upon the bad as well as upon the good) Surely than he might have afforded his darkness, his blacks, which is a Cloth of a cover price, at an easier rate. I do acknowledge that the Jews after a more especial manner then any other Nation had deserved this darkness, for they had the light of God's word, (which the Heathen wanted) the light of the Law and the Prophets; nay they indeed of all other Nations might be truly called, the people of the East, for the Sun of righteousness rose in their Land, the Dayspring from on high visited them in the first place; but yet for all this (as if too much light had made them blind) they could never be at rest until they had put out the light of Israel, and drawn a thick darkness upon themselves, not only this darkness in the letter, but also a darkness in the Allegory, in the moral sense; they brought a night upon their hearts, consciences, and understandings, of which that outward darkness was but an Emblem. But if we take darkness here in the last sense, in the figure, for the blinding of the eyes of the understanding, then both the opinions may very well stand together. This darkness was over all the whole face of the Earth, and this darkness was only over the Land of Israel. There is not altogether such a flat opposition betwixt these two Propositions, as ye may suppose there is. I will show ye that it is possible to reconcile them. This darkness was only over the land of judea (i) it ●anne at that time only to be over that Land, but it was then and long before too over the whole earth. For of all the multitudes of Kingdoms and Nations, there was light only in the Land of Israel till now. They had the light of the true knowledge of God, whilst all the rest of the world lay muffled in darkness, and therefore they having put out this light, the darkness may be said to be only over them, (the Text passing by the darkness of other places as a thing granted, and needing no mention) that is, the darkness which was general over all the eyes of the Heathen, doth now begin only to be over them too; erant tenebrae, for incip●ebant. Alas! the Heathen (from all Ages) were only guided by the weak glimmering twilight of natural knowledge, and therefore could never find out the right way to the worship of the true God; but every one (according to his Fancy) or worshipped the Gods framed by the Poets, or framed a God of his own. They had their cheating Oracles at Delphos, Delos, and other places, where the Devil entering into the Priests, and appearing in strange ecstasies and furious expressions, did deliver ambiguous and deceitful Answers to the people. They peeped many times into the entrayles of an Ox, to see if they could find their God there: An old weatherbeaten Oak, nor a River, nor a Spring, nor a Mountain, nor a Wood, could scape their blind devotions; but every one of these they believed had his Deity, a God belonging to it. Nay, the Egyptians had an easier and a quainter way than all these for the making of their Gods, they sow their Gods of seeds. The Onions and the Leeks were worshipped amongst them: but then did the time begin when the light was taken from the jews themselves too, and they were left in darkness as well as the Heathen; Or rather, (as when the Sun sets to the lower Hemisphere, to our Antipodes, it rises to us) the darkening of the jews was the enlightening of the Gentiles. So that this darkness which was over all the earth for this 13 hours' space, may seem to be to the Gentiles nothing else but a forerunner of the approaching Morning. As we observe many times how it grows darker upon a sudden for a little space, when the morning draws near, as if the Night seeing no remedy but she must departed, before she yields up her dominion, should in indignation call all her strengths together, and give a Bravo to the day her enemy) which darkness ushers in the twilight, and that the Sun. For now began the Heathen to have their eyes opened, the Paynim Religion began to lose of her repute and credit, their lying Oracles ceased, and the name of Christ (like the glorious light) began to spread abroad amongst the Gentiles. The learned Plutarch (who lived in the reign of the Emperor Trajane) observing that there were no Oracles delivered in his time, nor for a good while before (as was accustomed in former Ages) was much troubled to find out the reason of their Cessation. Amongst much other discourse, he falls into a disputation of the Nature of the Gods, and finding that there was a kind of Gods which the Ancients called Demi gods, or halfgods, begotten of the Gods upon mortal women, which was a received opinion amongst them, that the Gods many times fell in love with women upon earth, and accompanied with them, I shall not need to name any particulars, the writings of the Poets are full of such 'scapes, and a fine device it was to preserve the honour of some of their great Ladies, who were not altogether so true to their Husbands, or their vow of Virginity as they ought to have been,) and finding moreover that these Demigods, although they lived long; yet at the last died, was brought to conjecture, that these Gods might be they who did inform the Oracles, and at their death, the Oracles ceased: but had Plutarch been truly enlightened, he might easily have found out in an other cause of the defect of Oracles. The same Philosopher in his book of the defect of Oracles, inserts a memorable History of one Epitherses a Grecian, in the time of Tiberius Caesar, who making for Italy, being embarked in a Merchant's Ship, and sailing smoothly by the Lands called E●h●les, the Sea upon a sudden was becalmed, so that they by little and little working themselves nigh unto Paxo, there was an high and intelligible voice heard amongst them, calling Thamus, Thamus; they all heard the voice, but knew not from whence it came, and therefore a sudden affrightment invaded them; this Thamus (whose name was not known to the greater part of the passengers) was the Captain of the Ship, who hearing the voice calling to him the third time, assumed so much courage as to answer it. Unto whom the voice replied (fare louder than before) charging him, that as soon as he came against the Palodes, he should publish to the inhabitants, that the great Pan was dead. The whole company in the Ship being amazed at the strangeness of the voice & message, consulted amongst themselves what was best to be done; and at the last agreed, that if the wind were fair and prosperous for their Voyage when they came against the place, they would then go on without any stop: but if the Sea were smooth and calm, than they determined that Thamus should fulfil the command or the voice. Which he did, for finding it a very quiet Sea when they came thither, getting into the Stern of the Ship (against the Palodes) with his face towards land, he cried with a loud voice, The great Pan is dead. Which message was no sooner delivered, but all the company in the Ship heard upon the sudden a strange and confused noise, sounding like the outcries and lamentations of a distressed multitude. And this Ship afterwards arriving in Italy, the report of this strange matter was soon heard of at Rome, so that e'er long it came to the ear of Tiberius the Emperor, who sending for the Master of the Ship, was certified of the Truth of the rumour, and calling his wise men together, demanding of them who that great god Pan should be, was answered by them, that he was the son of god Mercury and Penelope. Ye see what an account Plutarch gives of the death of great Pan. But if we weigh the circumstances of the story well, we shall find that this voice did signify the death of Christ, which caused the Oracles to cease, and destroyed the power of the devil. And it is not unlike but those cries which were heard in the Palodes, were the lamentations of evil spirits, bewailing the downfall and destruction of their Kingdom. For first, this is reported to be done in Tiberius' time, in whose reign Christ was crucified, and why might it not be at the very time of his death, or immediately after? beside this, certain it was that Tiberius had enquired and heard of Christ, and of many of his miracles, for if the Senate would have agreed to it, he would have canonised him, and put him into the roll of their gods. And it is very credible, that by reason of our Saviour's calling himself by the name of the good and the great Shepherd, the Heathens understanding it, might conclude, that it must needs be the god Pan, who was said to be the god of the Shepherds. And the great god Pan it was indeed who was dead (taken in Christian sense) the great Shepherd of our souls, who left those 99 above who had not erred, and came down to seek and to save that One which had strayed, poor mankind. And from hence the silence of the Oracles, and the lamentations of evil spirits. But the strangeness of this History related by a Heathen Writer, hath carried me a little too fare. To return to the Text, the opinion of the best Writers is, that this darkness was not only over the land of judea, but general, overall the earth. The second thing we are to inquire of, is of the extent of this darkness in respect of time: and that was from the sixth to the ninth hour, from our 12. to 3. It began at Noon, at that point which is the most opposite to darkness, and lasted till our three of the clock, which time doth include the chief glory, strength, and manhood (as I may call it) of the day: For the day after three, (like a man parting with 50.) gins to wax ancient, and from thence declines into a weakness. The darkness began at Noon, (as we may suppose) a little after Christ was nailed upon the Cross; so that if the Spouse in the Canticles should not yet be satisfied concerning her earnest request, when she cried out in the first Chapter of that Song, Show me (O thou whom my soul loveth, Cant. 1. ) where thou feedest, where thou liest at Noon; we were able to instruct her here from my Text, to tell her where her beloved lay at Noon; Not only at the Noon of the world, at the fullness of time, but also in the literal and nearer sense, at the Noon of the day. Nor is there any harshness in the phrase, to say, that Christ lay upon the Cross at Noon, For jacere situs est miserorum; To lie is accounted the posture of those who are miserable, and therefore we use to say that Pauper ubique jacet; The poor man lies every where. And let all who beheld that spectacle of Christ's hanging upon the Cross, or all who have but any fancies to apprehend the manner of it, judge whether the earth was able to produce a man more poor and more miserable than he was at that time. He lay at Noon, the Cross was his bed of sorrow he lay upon, the darkness was the Curtains drawn about him. As David says, Psal 18. Psal. 18. (though in an other sense) He made darkness his secret place, and his Pavilion round about him. Christ was borne in the night, as we understand by the Gospel, Luke 2. And there were Shepherds watching their Flocks by night. Yet when the Angel delivers the tidings of his birth to the Shepherds, he doth not say this night, but, this day is borne to you a Saviour. It was naturally a night, but the birth of Christ miraculously made it a day: (and the glory of the Lord shone about them, says the Text.) Christ dies we see here in the day, in the mid day, but even that is turned into a Night: It was a day naturally, but the death of our Saviour made it a night miraculously. And the reason for it is good; for it was not altogether so fitting, that the earth should have worn one and the same Garment, both at the Birth and Funeral of her Lord. He was borne in the night, and that becomes day, he died in the day, and that becomes night: See how Christ both in his Nativity and Passion, manifests himself to be the God of Nature, who to show her allegiance to her Lord and Master, quite inverts her ordinary course, and doth not wait upon him in that livery which pleases her best; but in that which he commands, and is the most agreeable to his fortunes. So that as the Disciples cried out in an admiration, when he quieted the Storms and Tempests, Who is this whom the wind and the Sea obeyeth? So may we say here, Who is this whom the Night and the Day obeyeth? It began at the sixth, and lasted till the ninth: so that the whole compass or time of the darkness was three of our ordinary hours. I might here observe a mystery in the number of 3, being the first perfect number, that number which (as Geometricians say) doth make the first figure, the number which Aquinas calls Numerus omnis rei, the number of every thing, and certainly he had that hint from Aristotle, in his first book de Caelo. Omne totum (says he) in tribus ponimus. To every whole & perfect thing is required the number of 3. And why may not we say, that as there went three days over his death, like three witnesses to bear record of the truth of his death; so there went three hours of darkness over his Passion; to bear witness of the Truth of his Passion. The complete number of 3 went over his sufferings, to manifest to the world that now his sufferings were whole, perfect, and complete; and therefore no sooner are the three hours of darkness over, but presently he cries Consummatum est, it is finished, & gave up the ghost. But we have been too long in searching out the cause of this darkness, which was the third thing I propounded to be enquired for. The nearest cause (I told ye) was the darkening of the Sun. But alas, this will not satisfy us. For as the Prophet David in the 114. Psalm (which is appointed by the Church to be read upon Easter day) doth not content himself with saying, The Sea saw it and fled, jordan was driven back: But he adds also the question, and says, What ailest thou O Sea that thou fieddest? and thou Jordan that thou was driven back? So neither must we think it enough to say the Sun was darkened, and go no further; but we must Causam causae investigare, Find out the supreme cause of that subordinate cause, and say, What ailest thou (O Sun) that thou wast darkened, and thou, Light, that thou wast driven back? The Sun was darkened we confess, but what was it that darkened the Sun? This certainly will trouble us. There are but three things (supposing that we are Sub dio et in sterili prospectu, Under the open Heaven, and withal have our eyes perfect) which can any ways take from us the sight of the Sun. First, The interposition of Vapours or Clouds. Secondly, The interposition of the Earth. Thirdly, The interposition of the Moon. As for Clouds, it is not likely that they should cause this darkness; For Saint Luke (here) after he hath made mention of the darkness which was in the air (the place of Clouds and Vapours) he presently adds, and the Sun was darkened, making this the reason of the other darkness below, so that we may very safely believe, that the Sun was not darkened only to us, but even in itself too. He who says unto the proud billows of the Sea, Be ye still, and thus fare ye shall go and no farther; He is also able to say unto the Sun, Thou shalt not shine. He who at the beginning was able to say, Let there be light, and there was light, says now, Let there be darkness, and it was so. It could not be the interposition of the Earth, for whensoever that is interposed, it makes it night, (being nothing else but the shadow of the Earth, which is betwixt our eyes and the Sun) but this was at noonday, when the Sun was in his height, over the heads of the people of Jerusalem. Nor yet was it possible it should be the interposing of the Moon, for the Sun never suffers an Eclipse by the dark body of the Moon, but only when the Sun and Moon are in a conjunction: but now they were in opposition, the Moon was at the full, or but newly past it, 180. degrees distant from the Sun. Which is easily proved, for the Paschall Lamb was not (by God's command) to be slain nisi Luna quatuordecima, but upon the foureteenth day of the Moon, Exod. 12. and Levit. 23. and just the night before he was crucified did Christ eat the Passeover with his Disciples, so that this must needs be the fifteenth day of the Moon wherein he suffered; quando solennitai erat Azimorum, the first day of unleavened bread, which was the great and chief day of the Passeover, howsoever the Evangelist St. Matth. 26.17. may seem to make the foureteenth day the first day of unleavened bread: Mat. 26.17 Now the first day of the Feast of unleavened bread the Disciples came to jesus, saying unto him, Where wilt thou that we prepare for thee to eat the Passeover? which must be understood according to their Civil Account, their natural day (according to that computation) beginning at Sunrising, and ending with the rising of the next Sun, and in this regard the foureteenth day might be called the first of unleavened bread, because it comprehended in it part of the first day of unleavened bread, which day (in their religious account) began at the Sunne-setting, and ended at the setting of the next. We have not yet found out the Cause of this darkness. What should the Night make here, usurping the dominion of the Day? It is not such a hard question to answer. I will give it ye in three words. Christ, the scond Person in the sacred Trinity, united to our humane nature, the wisdom of the Father, by whom the worlds were made; the Lamb without spot, who was free from all sin, He hangs upon the Tree in torments, to satisfy for the sins of the world, a spectacle to men and Angels; All his friends and kinsfolks stand a fare off, and they who pass by, in derision wag their heads at him. And can we suppose that the Sun can look upon such a sight as this, and not pluck back his head again, as confounded with the spectacle? Or is it possible that the Light, which was God's first Creature, his eldest son in the Creation, should endure that pitiful object and not fly? Alas! it stood and gazed upon him in that misery as long as it could, but being able no longer to look upon his tortured Lord, it resigned his Empire to the Night, and fled into the lower world. Or else, as at his Birth, the Day (whose proper place was then the lower Hemisphere, for he was borne in the night) did come round from below to view him as he lay in the Cradle, so doth the Night now steal about from the Antipodes to have a sight of him, as he hangs upon the Cross: Peradventure the sons of darkness, (wicked Spirits and men, who were the instruments to procure his death) had by this time with great triumph proclaimed the news of his crucifying in the gloomy Court of their mother Night, and she not easily crediting that which she much desired, lifts up her drowsy head to see if the report were true: and true she finds it; and therefore as delighted and pleased with the sight, she forgets herself it seems, and stands full three hours together to look upon him. Or else is the Night employed here upon an Ambassage by the Moon, (who is ordinarily called the Queen of the Night) and by her train of Attendants, the Stars, to see what the matter was above, that the Sun denied them that tribute of influence and light which he was accustomed to pay them? For we must needs suppose that the Sun was not the only sufferer here; but also the Moon and the Stars below (where it was naturally a night) did partake of the darkness too. As when some great Peer falls by Treason, his whole blood, all his children and kindred are tainted, and his whole family usually suffers in his fall. For the Moon and Stars borrowing their light from the Sun, when the Sun is darkened must need, be dark themselves too: so that at this time there was a second night invaded even the night itself. And this is an other Argument to prove the Universality of the darkness. It was dark in jerusalems' Horizon (which is called, umbilicus terrae, the Navel or the middle of the Earth) because the Sun to them, to the Inhabitants was darkened; and it was dark, a tergo terrae, in the other half, in the back parts of the Earth, because the Sun was darkened not only to the Inhabitants, (for had he remained in his glory at this time, he would have given primarily at the first hand, no light to them, because the Earth was interposed betwixt their sight and it) but also to the Moon and Stars, all whose light which they seem many times to be so liberal of, as if it were their own peculiar, is nothing else but the reflection of his beams. And there may be three reasons given of this darkening of the Sun. First, That it might upbraid the hardheartedness of the Jews and Soldiers who crucified him, seeing that nature even in her insensible, parts did suffer with Christ; and beget a compassion and fellow-feeling of his miseries even in stony hearts, as we see it did in the Centurion, a Soldier, a man acquainted with cruelties, blood, and massacres, a generation of people which are not easily moved to pity by funerals or slaughters: and yet this man in the next verse but one following my Text seeing what was done, is forced to give glory to God, and say, of a surety this man was just. And if it wrought so upon this Captain, this Roman spirit, O how did it work upon the tender heart of the blessed Virgin, the mother of our Saviour? upon john the beloved Disciple of the Lord? and upon all those women who followed him from Galilee, and stood afar off, looking upon him as well as the obscurity would give them leave? It wrought so bitterly with them, that it is the note of an Expositor; That not one of them who were present (I mean compassionately present) at this sight, did after suffer Martyrdom. Adeo enim vehemens (saith he) fait ille crucis gladius, adeoque ptarum animarum teneritudnem transverberavit, ut fuerit illis pro Martyrio computatum: So vehement sharp and bitter was that fight unto their wounded eyes, and (like a sword dividing the marrow and the bone) did so pierce through their softened hearts, that it excused them from any after-Martyrdome, the Lord thought that enough for them. They were even Martyrs, in beholding the Martyrdom of Christ. Secondly, That the taking away of this outward light might be a sign of the subtraction of the true light out of the hearts of the jewish Nation, which was the effect of that unanimous voice amongst them; His blood be upon us and upon our children. For we see that there hath been a darkness ever since over the hearts and understandings of that people, even unto this hour, denying Christ to be come in the flesh. Thirdly, That the naked body of Christ, (dying in that accursed manner, exposed to the contempt and scorn of all who pass by) might not be looked upon with joy by his wicked Tormentors and blasphemers, therefore is this darkness sent to strike a terror into their souls, even when they supposed to make themselves merry with the sight. We have seen how Nature was affected at his death, for, for the state of his Funeral, she hung Heaven and Earth with blacks: We are now to see how the God of Nature takes the matter, Et certe indignissimè: The veil of the Temple was rend through the midst— But we must expect the gracious return of an other Good. Friday for this discourse. * ⁎ * THE SECOND SERMON, UPON The Resurrection of our Blessed SAVIOUR: Preached on EASTER Day. PSAL. 114. VER. 6. What ail ye, O ye Mountains, that ye skip like Rams, and ye little Hills like young Sheep? THis whole Psalm (which by the Institution of the Church, is appointed as part of the Evensong for this blessed day of the resurrection of our Lord & Saviour Jesus Christ) is in the nearest and literal sense, meant of the freedom of the children of Israel from the captivity Egyptian, when the Lord by a mighty and stretched out arm redeemed them from the cruelty of Pharaoh, freed their weary hands from making the bricks, their wearied feet from travelling for straw, which was denied them (we know) and yet the number of their bricks reserved. And this is as plain as may be, if we read the beginning of the Psalm ver. 1. When Israel came out of Egypt, and the house of jacob from among the strange people. 2 juda was his Sanctuary, and Israel his dominion. 3 The Sea saw that and fled, jordan was driven back. 4 The Mountains skipped like rams, and the little H●lls like young sheep. And from thence he proceeds unto the Question. What aileth thee, O thou Sea, that thou fleddest, etc. And the Psalmist in the next verse seems to render an Answer to his own Question. For although our English Translations give it in the Imperative Mood, and say, Tremble thou earth at the presence of the Lord, yet the best Translations amongst the Latins, render it, The earth was moved, in the Indicative Mood, which positively sets down a Thing or done or not done. A fancy Domini mota est terra, a fancy Dei jacob. The old Psalter, St. Augustine, and Prosper, read it, Commotae, which signifies motus cum motu, a motion with a motion, (i) violently, the Earth was violently or exceedingly moved. St. Jerome reads it contremiscit, the Earth trembled. And the reason of this diversity of Moods amongst Translators I do conceive to be, the diverse apprehending of the letter jod in the Hebrew word, for as they know who are grown to any proficiency in the sacred Tongue, the word Chuli doth properly command, Tremble thou, or be thou moved, or be thou moved in grief: yet by reason that the letter jod is sometimes added to a word merely for Ornament, and the greater grace of the sound, therefore Saint Jerome, Saint Augustine, Prosper and others have rather chose the Indicative mood, and say. The Earth was moved, or did tremble. And so Lorinus the jesuite. Quae vox (saith he) proprie refert forma● imperativi modi, interdum tamen litera Jod additur ornatus tantum causâ. Genebrardus will have this motion of the Earth here to be a Metaphor, taken or borrowed from the pains of a Woman while she is in Travail, Quae sese agitat prae dolore. And of this mind is Aquila, who therefore translates the Hebrew word Chul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Parturivit, the Earth was in travail, or did bring forth with grief. And to countenance this Exposition, that place of the Prophet Habacuck is very pregnant, 3.10. Viderunt te et doluerunt montes, The mountains saw thee, and they were in pain or fear. Some of our English reads it, The mountains saw thee, and they trembled; and the difference is not great, for in the Latin it is presented to us in the inward cause, or perturbation, (which was pain or fear) and in the English according to the outward expression or effect of that fear, which is trembling. But being that the slavery of Israel in Egypt, under the cruel Taskmasters, was but a type of the servitude of man under sin and the devil; and the freedom of them from that bondage, did but typify out unto us our deliverance from the bondage of Sin, Hell, and the Grave; which work as upon this day was fully perfected, Christ having overcome Death, which was the last of his Enemies he had to subdue; this Text may be (nay it is) understood also in a sense farther off, and Spiritual, lof the resurrection of our Saviour, when as upon this day, having broke the bonds of death in sunder (as Samson the seven green cords wherewith the Philistimes bound him) He triumphed over the Grave. And this second and allegorical sense, is either in the Figure, or in the mystery. In the Figure, and it is a kind of Prosopopaeia, attributing the actions of joy, and leaping unto the mountains and hills, which are only proper to men and other living creatures, and least of all to the ponderous mountains. This Figure is very frequent in holy Scripture, and not only there, but also among the Heathen Poets, and Orators. So Tully in his Oration Pro Marcello. Ipsi Parietes curiae Caesari gratias agere gestiunt, The very walls (saith he) of the Senate-house are ambitious to give thanks to Caesar. And Virgil in his 5. Eclog: Ipsi laetitiâ voces ad sydera jactant Intonsi montes— The unshorn Mountains themselves do lift up their voices in joy: and if so, than the aim of David in this Scripture, is to set out unto us the greatness of that joy which the resurrection of our Saviour did beget in the world, which made the weighty mountains forget their nature, and for joy to skip about like Rams: for I am not of their opinion who would understand this motion of the hills in tristiorem partem, to be ob terrorem faciei domini, for the fear and terror of the presence of God, although they be no mean Authors, such as Cajetane, jansenius, Genebrardus, Peregrinus, Herus, Philippus de Portes, Bellarmine; but I do rather incline unto that other sentence of Lorinus & others, who will have the cause to be nova laetitiae voluptas, and of this opinion are many, if not the whole current of the Greek Authors, who interpret it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an hyperbole or excess of joy: and to countenance this, I have no less witnesses than the testimony of the word exultandi in the Latin, than the word gestiendi in the Roman Psalter, Saint Augustine, and Prosper; the word subsiliendi in St. jeromes' translation. Nor do I stay here, but I am also able to produce the testimony of the Original itself, and the Greek, Rakad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as my Author tells me) never signifying any thing else, quam saltare, subsilire, exilire prae laetitia, but to skip or leap about for joy. And so here, exultaverunt montes. The mountains did leap out of themselves (as it were) for joy, as the word signifies. In the mystery; and than it signifies the joy of Angels and men, covered under the names of Mountains and Rams, Hills, and young Sheep.— But give me leave to look back a little upon the literal meaning of the Text, as it points at the coming of Israel from Egypt. The Opinions are diverse, I will but touch them. Titleman by these Mountains and Hills, would fain understand those rocks, uneven places and precipices, which while the red Sea was in his natural course, were covered by the waters; but when the Children of Israel were in their passage through it, by the retiring of the waves, began to lift up their heads and appear to the people. Others understand it verbally of the Mount Sinai, which was mightily shaken at the presence of the Lord when the Law was given, that Mountain being so big, that the greater parts of it might be called so many several Mountains. Agellius would understand this figuratively, of the neighbouring Kings and Princes, who at the report of this new and strange passage of the Hebrews through the Sea, and the drowning of the Egyptians, were possessed with trembling & amazement, as Moses sings in the 15 of Exod. 15. Then the Dukes of Edom shall be afraid, and trembling shall come upon the great men of Moab. Rabbi Isaac, and some other of the Hebrew Writers affirm this motion of the Mountains to be real and literal, and understand it of Mount Sinai (with the former opinion) but so as that this Mountain should turn and spread itself over the Children of Israel like a Canopy, or of state,— but this seems to be fabulous. Trevetus makes mention of some other of the Rabbins, who report, that when their forefathers removed their Tents from the river Zared, and pitched on the other side of Arnon, in their passage great multitudes of the Amorites did lie in ambush for them in the secret places of the valley and rocks of Arnon, which thing the Lord, (the Keeper of Israel who neither slumbers nor sleeps) perceiving, immediately caused the rocks and hills of Arnon to fall upon them, and so destroyed them. Lyranus and Aiguanus would understand this leaping of the Mountains Causaliter; The Mountains of Arnon leaped for joy (i) they caused the hearts of the Israelites to leap in them for joy, when at the Torrent or stream of Arnon, which divides the Moabites and the Amorites, the Hills which were on the other side of the bank of the river, Miraculosè inclinaverunt usque ad partem in qua erat populus, ut liberè transire possent, Did miraculously at the command of God, incline, and bow down themselves to the people who were on the other side of the river, becoming (as it were) a bridge for them to pass over. And for this they quote Numb. 21.14.15. Num. 21.14.15. Wherefore it shall be spoken in the book of the Battles of the Lord, what thing he did in the red Sea, and in the rivers of Arnon, and at the stream of the river which goeth down unto the dwellings of Are, and lieth upon the border of Moab. We see that the Text joins the miracle of the red Sea, and the business of the rivers of Arnon together, and therefore (say they) there must needs be a miracle here, as well as at the red Sea. Others of the Jewish Writers do concur with this last opinion, concerning the bowing down of the Mountains, to give an easy passage to the Israelites: but they deny it to be over the rivers of Arnon, and will have it to be done in the valleys; and unpassable hollownesses lying betwixt the craggy rocks of Arnon. And even there is a disagreement betwixt those who are of this opinion too. For some of them have a great mind to have these rocks and hills after they had bowed down themselves to fill up the valley, and make the way plain for the passage of the people (like Izachar in the 49. of Genesis) to see that rest was good, and therefore to lie still, and couch down under the burden. Those rocks (say they) after they had lain down to give them way, were pleased with their new lodging, so that there they lie still till this day. And this place they will have to be where the mountains of the Desert of Arnon do requiescere et inclinare Paulatim donec terminentur in Are, do lay down their heads as weary, rest themselves, and end almost in a Plain by the City of Ar. But others who are for the bowing down of them, are against the lying still of the rocks, saying, that as soon as they had bowed down themselves, and done the business. Divina virtute ad locum suum reversos esse, By an other miracle did retire back again to their former place, to their old hibitation, where they still remain, unless some Earthquake hath displaced them since. Amongst these, Cajetan also stands stiff for the real motion of these mountains, and me thinks his reason is good for it, which is drawn from the context, for we see that this motion of the hills is reckoned, and reported in the same Story with the dividing of the red Sea, and the beating back of jordane. The Sea saw it and fled, jordane was driven back the mountains skipped like Rams etc. both which, first were realities, and therefore great probability that this was real too. But he can by no means digest that interpretation of the rocks of Arnon. For (says he) first here is no mention made of rocks, but of mountains: Secondly, not of mountains bowing down and stooping, but of mountains leaping and skipping. I will trouble ye no farther with strange opinions: only this I'll say, if this Motion of the Mountains be to be understood in the proper and literal sense (as without any inconvenience it very well may) than I have reason (with a good approved Author) to think that it is the likeliest to be meant of Mount Sinai, which having diverse heads or tops within the vast compass of it, might be called so many several mountains. And this was done when the Lord from thence delivered the Law to the People, for there we read in the 20. of Exod. 18. And all the Mount trembled exceedingly. Exod. 20.18. Which trembling of that Mountain I do apprehend, was not only caused by terror & fear at the presence of the Lord but also that joy had a hand in causing that action too. joy & fear met together in the word reverence, and so the mountain trembled. And thus we are able to bring this trembling of the mountain, into the compass of the word in our Text, Exultaverunt montes, the mountains leapt for joy, but their leaping proceeded from such a joy, as was accompanied with a reverend fear, there was trembling mixed with their joy. We come now to the second Interpretation, which is a great deal higher, and quite removed from the letter, as this leaping and skipping of the mountains and hills points at the joy which was at the resurrection of Christ. And I told ye (as ye may remember) that it was either in the the Figure, or in the mystery. In the Figure, which is a Prosopopaeta, which doth ascribe the actions of living creatures to creatures insensible. Psal. 98 8. So in the 98. Psalm. 8. Let the stouds clap their hands, and let the mountains rejoice together. Psal 96. ●. Let the field be joyful and all that is in it, let all the Trees of the Wood rejoice. So that we need not, to make this place good, be driven to that strange opinion which some attribute to Origen, who ascribed a soul and sense to Mountains, Woods, Trees, and other inanimate creatures. In the mystery, and so it doth depicture out unto us the joy of Angels and men. But for our easier passage through the words, we will observe in the Text these things. Quid? What it is they do. They leap or ship. Qui? Who they be that leap? The Mountains and the Hills. Quomodo? After what manner? like Rams and young Sheep. Quare? The cause or reason of this leaping. What ail ye O ye mountains? And that's expressed in the next verse, A fancy domini m●ta est terra. a fancy dei jacob. The Earth was moved at the face or presence of the Lord, It was the face or presence of the Lord which caused this leaping. But I shall be constrained for brevity's sake, to join the Quid? the Qui? and the Quomodo together, the action, the subject, and the manner of the action. Richardus de Sancto Victore and others, who are for the mystical sense of this Scripture, by the rams and lambs, will understand two Hierarchies of the Angels, containing six of the Orders of the nine, so that (according to him) the rams signify the first Hierarchy, the Seraphius, the Cherubin, the Throni: the young sheep the last; Powers, Arch-Angels, and Angels. (Sic parvis componere magna—) By the Mountains and the Hills, must be meant (saith he) Contemplative and speculative men, and by the plain fields (which are implied here) men of Action, Qui hujus vitae plana non deserunt, dum terrenis actibus inserviunt, & in camporum morem ad hujus vitae usum in terrenis lucris quasi quosdam terrae fructus ferunt: Who by reason of their secular employments are said never to forsake the Plains of the Earth: but as the fertile fields, to bring forth fruit for the use and service of man. Whereas the Contemplative man (who is compared unto the Mountain) is commonly barren to the Earth, brings no fruit to the Common wealth wherein he lives, except he joins action to his Contemplation, but yet (like the Mountain) he is a great deal nearer heaven, hath a nearer access and acquaintance with the Lord, and is more fruitful to heaven and God, although the fields (active men) be more fruitful to the earth and man. The leaping of the souls of these Contemplative and speculative men (meant by the mountains and hills) is a metaphor borrowed from a bodily action. Now we know that to leap corporally is totum corpus a terra suspendere: to take the whole body, and for a while to remove it from the touch of the Earth, so that for a little space it hangs (as it were) in the air. Et quid est aliud, (saith one) saltus spiritualis quam spiritum & totum quod spiritus est a terrenis altenare? and what else is it to leap in the spirit, but to remove the spirit and the soul from all earthly cogitations, and to climb up to the contemplation of things invisible. The mind of man while it hath before its eyes incorporeal substances, (whether of Angels, or the souls of men) and discourses within itself about the nature of them, is said, ad se vel ad sua redire, & per planum ire, to return to itself, it is then in its own proper place, and goes in a plain course without either rises or falls, because the nature of that of which he discourses is in plain or in rank with himself: but when ever he fixes a contemplative eye upon God, who is the creating Nature of all things, and suffers his soul to be busy upon meditation of his power, his excellence, his wisdom, his eternity, his mercy, his justice, then is the mind said, quasi dato saltu supra semetipsam ire, as by a leap given to go above itself. And these lepers are either the Mountains or the Hills; or Contemplative (as I told ye) or speculative men. They are called Contemplative quibus datum facie ad faciem videre, to whom it is given to see God face to face, whose knowledge is not clouded in riddles, aenigmas, in shadows, types, and allegories: but behold the glory of God in nuda sua simplicitate. The speculative are they qui per speculum in aenigmate vident, who see God and his power, and his wisdom, and his greatness as it were by reflection, presented in a glass, which is the Creator of the whole world, and the preservation and government of it.— But here is mention made of three things in that part of the Text which is the Copy or Original, of rams, of sheep, and of lambs, Sicut aerietes, & sicut agni ovium, like rams, and like the lambs of the sheep: and therefore in the other part of the Text which is the Transcript, we are to find three things too, to poise in the comparison against the three other, and they I told ye were the mountains, the hills, and the plain or even fields. (for although they be not mentioned, yet they are implied) But here will arise a doubt, seeing that in this comparison the rams and the mountains do hold the highest place, the sheep and the hills the second, the lambs and the plains the lowest degree of all: Why then, being that the mountains are compared to rams, are not the hills compared rather to the sheep (which were to observe the true order in the comparison) then to the lambs? We answer, that there is a great and excellent reason for this. The mountains and the rams, contemplative men, and Angels of the first Hierarchy are compared together, to show that there is a similitude betwixt the leaps of the spirit of man, and the leaps of those sublime and intellectual Essenses: but for fear lest any man should think that this might be comparatio ad gradum, a comparison of equality, and from hence be bold to affirm, that the first order of men (contemplatives) doth ex pari respondere primo gradui Angelorum, directly equal the first Hierarchy of Angels, the second order of men (which is the speculatives) the second Hierarchy, and the third order of men (which are the men of Action and secular employment) the third Hierarchy: therefore the Pen of David here (which was certainly guided by the holy Spirit) doth rather choose to infringe the order and method of the comparison, and compares the Hills which are the second in order amongst men, unto the lambs, which are the third and last amongst the Angels. And the same answer gives Richardus, although in other words: Quod ergo dictum non est tacuit Propheta (saith he) pro removenda suspicione aequalitatis, ut & id quod dictum, intelligatur pro ratione similitudinis. But before we can learn truly after what manner the mountains and the hills do leap, we must first look upon the pattern after which they do leap. By those forenamed living creatures (I told ye) we might in a mystical sense understand the three Hierarchies of Angels. The first three orders, Seraphim, Cherubin, Throni, (which are likened unto the mountains) are they which are immediately joined to God, who do enlighten all the inferior orders, but do receive no illumination from any save from God. The three second orders (which here lie in method in the similitude, although not observed by the Psalmist, against the Hills) are Dominations, Virtues, and Principalities, and these do both receive illumination from the higher orders, and give to the inferior. The three last orders are Powers, Archangels, and Angels, and these receive light or knowledge from the superior Hierarchies, but have no orders below them to whom to communicate any illumination. Now for every one of these orders to leap in his kind, is supra semetipsos ire, to rise up in a Contemplation unto such things as are above their own nature. For the first orders therefore to read the greatness, the wisdom and providence of God in any of the inferior orders, or in subjecta creatura, in the Fabric of the world, ho descendere potius quam saltus dare, this is rather to go down then to leap: To view the greatness and majesty of God in themselves, in looking into their own pure nature, hoc illorum est per planum ire, this is their plain way, they neither rise nor fall in doing thus. But they are said to leap when they ascend into a simple and naked Contemplation of the Power, the Wisdom, the Majesty of God as he is in himself, and so behold with admiration that Fountain of beauty, of goodness, of order, of proportion. The second and third Hierarchies they are only said to leap when they do rise in a speculation into the orders above them, and from thence are furnished with matter of admiration concerning the Divine power, and wisdom. For although it be granted, that these inferior orders have also their simple contemplations, do behold the face of God too, enjoy the beatifical vision as well as the other; yet this may be called, illorum volatus potius quam tripudium, rather their flight then their leaping: because we know he that leaps doth not multum elongere se à stationis suae loco, removes not himself fare from the place he was in before: which we find contrary in a flight, when the thing that flies works itself (many times) into a vast distance. Therefore because those orders of Angels which are here set out unto us by the name of rams in their leaps, do never use but a simple Contemplation, and the other inferior orders never but a speculation, most fitly hath the Psalmist laid his comparison together; Montes exultaverunt ut arietes, & colles sicut agni ovium. For the mountains then to skip like rams is, when Contemplative men in a kind of sacred ecstasy and overflowing of the soul, do climb up into pure notions of the Deity, abstracted from speculations; do behold the face of God not in the glass of the creature, but as he is in himself, all splendour, all glory, all brightness, all goodness. And for the hills to skip like lambs, is when speculative men do climb up into an admiration of God, by beholding the works of his hand●, as St. Paul to the Romans 1.20. For the invisible things of him, that is, his eternal power and Godhead, are seen in the creation of the world, being considered in his works. Pensemus ergo, etc. Let us therefore conceive (if we be able) what a mighty prerogative and grace it is for our humane and frail natures, to be likened in the motions of our minds unto the glorious Angels: And let us therefore praise the GOD of Angels and men, who hath made us a little lower than the Angels, to crown us with glory and worship. O blessed soul and truly happy, who can take such leaps as these; who leaving the dull senses asleep, can secretly steal from the body, and mount up in a moment unto the familiarity of Angels, be partakers of their joys, be present at their spiritual delicates, and with them leap from one degree of knowledge and illumination to another, and with infinite delight and admiration still be knowing of that immensity which can never be fully known. Lord let my soul ever leap after this manner, and I shall not envy all the flattering courtship that the world can show me. But I make haste to the Quare, the cause of this leaping: What ail ye, O ye mountains, etc. read but the next verse, and the Question is answered, A fancy Domini mota est terra (for so good Translations as I told ye, read it) The earth was moved at the Face of the Lord. Hugo set down four several faces of Christ. Fac●m, 1 Viventis: The face of Christ living, or the face of his Poverty. And this face did he show in his Nativity, and after, in his whole life, being made poor for our sakes, so that he had not so much as whereon to lay his head. 2 Morientis: The face of Christ dying, or the face of his Grief. And this face did he show us upon the Cross, which seemed to because to all Passengers, and to say in the Prophet jeremies' words, Lam. 1.12. Have ye no regard all ye that pass by this way? behold and see, if there be any sorrow like unto my sorrow. 3 judicantis: The face of Christ judging, or the face of his Anger. And this face will he show to the wicked ones in the day of judgement. 4 Regnantis: The face of Christ reigning, or the face of his Glory and pleasure. And this face will he only show to the Saints in the Kingdom of Heaven. But I must make bold in the midst of these four, to insert one face more of Christ's, which Hugo Cardinalis did not think of, and that is Fancies resurgentis: The face of Christ arising from the dead, subduing the grave, and leading Captivity captive. And this is the face of Christ meant here, at the sight of which the Earth was moved. The Mountains skipped, etc. And what thing is there so heavy, that could sit still and behold this face? O let not us then be more insensible than the Mountains and Hills to which we are compared: for we must know that the strength of the comparison doth not lie in the ponderousness of the Mountains: No, we ought not to imitate them in this: but it doth consist in the height, in their nearness to heaven, and their distance from the common roads of men. Lift up your heads therefore, O ye gates, and be ye lift up ye everlasting doors, and the King of glory will come in. First then, O ye mountains of the earth, who do enjoy a vicinity and kind of familiarity with God and heaven; Ye men of contemplation, who by the advantage of your height, have a far clearer and nearer prospect of God, and of the wonders that are in him, than they who are upon the little Hills and Plains of the earth below; O lift up your heads on high in a thankful acknowledgement and admiration of the wisdom, the power, the mercy of our God, who sent his only Son in whom he was well pleased into the world, that he by his poverty, his ignominy, his obedience, his death, might make an atonement for our sins. And this is the day wherein that gracious work was perfectly finished; this is the day wherein our Saviour Christ having entered into the house of that strong man, Death, and bound him, like a Giant refreshed with wine, issued out of the Grave in triumph. Or once, This is the day which the Lord hath made, let us rejoice and be glad in it. For be sure that the Lord looks for greater, higher, and more frequent leaps from you, for purer and more exalted notions approaching near unto the contemplation of Angels, than he doth from the Hills and Plains: For to whom much is given, of him shall much be required. So that as Saint Paul said of himself concerning preaching of the Gospel, Woe is me if I preach not the Gospel: so may I say of myself, and of all our whole Tribe the Tribe of Levi with me, of all the Priests of the Lord, the Sons of the Prophets, who are as it were a portion set apart for God himself, and like the mountains nearer heaven, are, or at the least should be farther removed from the plains of the earth, worldly cares & employments, to the end that being freed from these outward distractions and disturbances, we should the more intent the honour of God, and the good of his people. Woe he unto us if we above other men do not leap for joy, do not sing songs of deliverance unto the God of our redemption. In the next place, O ye Hills praise ye the Lord. 'Tis David's counsel, Psalm 148. Ye speculative men, who are not yet grown up to the altitude of mountains, ye who are not able yet to climb into a simple contemplation of God: but do behold his wisdom and power in the Glass of the creature, in the Creation & Government of the world: O do ye leap too; and although ye cannot yet fetch such Masculine leaps as the Rams do, let not this discourage ye. Here is a degree of comparison for you too, do it like the Lambs, or the young ones of the Flock. Nor must we exempt the Fields, the Plains of the Earth from bearing a part in this joy, the men of action and secular business, they must come in for their share too: and although they cannot leap or skip like the mountains or the hills, yet we will find out an employment for them too. Whilst the mountains and the hills dance before the presence of the Lord, and trace it in comely figures together, the fruitful valleys shall sing unto them as they pass, and this I am sure they are able to do: For David in one of his Psalms brings them in in the very same action, and makes the moving cause of it to be only the fruitfulness of the Earth. The valleys (saith he) stand so thick with corn, that they do laugh and sing. But we have a greater cause than the fruitfulness of the Earth to move us: the fruitfulness of heaven is fallen upon us, and the Dayspring from on high hath visited us. He whom the other day we left hanging upon the Cross, the scorn and laughter of Passengers, and hath lain as imprisoned in the house of death for three days and three nights, hath now broken from the prison of the Grave, and to our endless comfort and eternal Salvation, loosed and shaken off the bands of death, not only for himself, over whom death shall have no more dominion, but also for us too: For now since his conquest, Death hath lost his strength, nor shall the Grave be able now to hold any of us hereafter. The force of the Prison wall is decayed, and through the breach which his blessed Resurrection hath made therein, shall we find a way unto eternity of living. Let us therefore who are the Valleys & Plains of the Earth, though we are not able to leap and skip after the manner of the mountains and hills, who have higher and purer revelations than ourselves, although we cannot sing unto the honour of our Saviour in so heavenly a strain, or in so well penned Anthems as they; yet let us not fail to do our endeavours, though it be in a more homely Music, for the Lord doth not despise the Music even of an oaten reed tuned to his Praise, and he can discover a sweetness, even in the harsh note of a sigh or a groan which is pointed to him. Let us therefore for this present join ourselves in Chorus with old Zachary, Luke 1. and say, Blessed be the Lord God of Israel, for he hath visited and redeemed his people. Amen. THE THIRD SERMON, PREACHED Upon Saint Peter's Day. JOHN 21. VER. 17. He said unto him the third time, Simon the son of Jona, lovest thou me? and Peter was sorry because he said unto him the third time, lovest thou me? and said unto him: Lord thou knowest all things, thou knowest that I love thee. jesus said unto him, Feed my Sheep. Upon the day dedicated to the memory of St. Peter, we have made choice of a Text wherein we find St. Peter sorrowful: and indeed we should do wrong to the holy Apostle, if we should at all remember him without his sorrow. Never fear, that sorrow for sin will ever spoil the face of a good Christian: 'tis the comeliest thing about him, and he doth St. Peter the most honour who pictures him weeping. Alas! to call to mind only the sins and imperfections of this holy man, only to mention how shamefully he denied his Master, and to leave out his bitter weeping, and his repentance (which is the best part of the story) were to bring him upon the stage only to disgrace him; but that man doth St. Peter right, who remembers his repentance as well as his sin. We have in this Scripture then these three things. 1. Peter's sorrow. He was sorry, saith the Text, Secondly, The cause of his sorrow. And that is (we see) our Saviour's saying unto him the third time, lovest thou me? Thirdly, The effect of St. Peter's sorrow. And this is double; Nearer, or, farther off. The effect which I call the nearer, is St. Peter's answer. Lord thou knowest all things, thou knowest that I love thee. The effect of his sorrow which I call the farther off, is the reply of Christ unto Peter's answer. jesus said unto him, Feed my Sheep. 1. Peter was sorry. What Peter might this be? That Peter who in the Gospel read for this day, by reason of that clear Confession, Thou art Christ the Son of the living God, was pronounced blessed by the mouth of Christ? That Peter to whom were given the Keys of the Kingdom of heaven, so that whatsoever he binds on earth, shall be bound in heaven, and whatsoever he loses on earth, shall be loosed in heaven? Yes, Even the very same Peter, even the very same Simon the son of jonas, whom our Saviour himself in that 16. of St. Matthew, proclaimed blessed. He is sorrowful. First, Peter the blessed is sorrowful. Certainly then it is not altogether such an accursed and hateful thing, to endure affliction and troubles here upon earth, as it is supposed it is. Be comforted than thou who art in misery, art persecuted or afflicted, for thou seest that Saint Peter here, who was in the opinion of no less than Christ, a blessed man, he was in sorrow, he was grieved: which did not a whit diminish his blessedness, but rather increase it. Secondly, Peter the holy is sorrowful. O than it is in vain to look for true felicity here on earth. The greatest Saints of God (we see) are not without their rainy days and tempests: a perpetual calm is only to be found in heaven. Nay Peter who to his inward gifts and graces of the spirit, had also an outward competency of corporal goods; he was full, he wanted nothing, he was newly risen from a Feast, he enjoyed the company of his friends, and his companions were round about him (no small blessing.) Nay, he had the bodily presence of Christ himself. Nor was he furnished only for the present, but he had also provision for many days, no less than a Stock of an hundred fifty and three great fishes for hereafter; so that he might have said with the rich Fool in the Gospel, Soul take thy rest, thou hast goods enough laid up for thee. No, all this cannot shut grief out of the heart of Saint Peter. Peter for all this was sorry. Let us learn therefore from hence to know that true joy (which is without any mixture of grief) is not to be found in any earthly good whatsoever: not in thy riches, not in thy dainties, not in thine honours, not in the multitude and greatness of thy friends. No; Seek for that in any other place, except it be in heaven, and be sure that thou shalt lose thy labour. 2 But why is Peter sorry? because his Master asks him whether he loves him or no? What could there be in this which could grieve Saint Peter? One would have thought that this should rather have made him joyful, to hear his Lord, and the Lord of the whole world, to talk so familiarly with him? to take such particular notice of him, and of his love? No, this is not all. For we find our Saviour saying the very same words unto him twice before, and yet he was not a whit moved at it then: but now he says unto him the third time: lovest thou me? As if some secret influence had been wrapped up in those words, and so conveyed into his soul, ye may discern a sudden alteration in the man. What should the meaning of this be? Shall we say that there is any Magic or Witchcraft in the number of three? We must not say it. But this we may say. A hidden virtue, or power there was in those words of our Saviour repeated thrice unto him. Alas! at the first and second speaking of them, Peter did not know the meaning of our Saviour: but no sooner doth he come upon him with that question the third time, but then he gins to recollect himself, and verily believe that there is something in it more than ordinary. As if Peter had dialogued thus with himself. What should this mean that my Lord and Master doth so often repeat these words to me? Lovest thou me? lovest thou me? lovest thou me? Would not this once named have served the turn? Is it possible that Christ can affect empty repetitions, which are like clouds without water? Certainly, all his words are ponderous; nor doth a syllable fall from his blessed lips, but what is full of meaning and mystery. No less than thrice together, lovest thou me? O my tormented conscience! I have it. One deep calls upon another, because of the noise of the water pipes. Now our Apostle gins to dive a little into the mystery of the number 3. and thinks with himself what he can call to mind within the compass or intimation of that number which may concern himself. And sure he shall not need to be long in meditation about it. If he chance to be forgetful, we'll bring the Cock again to waken his memory, and that shall crow but once, to tell him that he hath denied his Master thrice. O, it was this which touched him to the quick; his mind presently upon Christ's third repetition, ran back to his threefold denial. Now Peter understands the intent of his Master; but yet (sure) not all his intent, for than he would never have grieved for the matter. He fixes only upon that part of it which did respect the heinousness of his former sin, and called that back to his memory: it is likely he never thought at that time upon the other part of Christ's intention, which was the good and honour of St. Peter, that by this threefold open confession of his Lord and Saviour, he might (as much as in him lay) expiate his threefold denial of him. This was certainly the chiefest reason why our Saviour urges this to Peter the third time, that he might give him an occasion to redeem the honour, which he had lost before. He denied him thrice before, and now to make amends for that, he confesses him as often. But it runs in the Text, And Peter was sorry because he said unto him the third time, lovest thou me: which implies that Peter was not so much grieved for the sin of his denial itself, as he was at the unkindness (as he supposed) of our Saviour: who first seems to make it a great doubt whether Peter loved him or no, in ask him so often. And well he might doubt of it, (although to speak properly, Christ could not doubt of any thing, because he knew all things) for Peter by his former denials had given him sufficient cause to doubt. And secondly by this threefold Question seems to upbraid Peter with the same business that the Cock told him of before. And this is the nature of us all, who commonly do think so well of ourselves that we account it a great disparagement to have our faith, or hope, our love, or our religion called in question. No; let us alone, we are well, we love God, and we love Christ, we hope for heaven, and we know all shall be well with us. To what purpose are all these questions? With Peter we are sorry if any one asks us whether we love Christ or no? In the next place, we are of the same nature with St. Peter too: by any means we do not love to hear of our sins. We do not read here, that CHRIST was any whit plain or open with Peter. He did not tell him of his sin in a diameter, in a strait line, for we find not a word of any denials mentioned: but only tacitly and insinuatingly, doth he by his threefold confession, bring back to his memory his threefold denial, which he knew could not choose but do it. It is likely that the rest of the company who were present with them at this discourse, took no notice at all of his meaning: it was only known to Peter himself, who had a vigilant monitor within him, his conscience, quickening his apprehension, and yet for all this, Peter is grieved. And it was well he was but grieved: he was not angry as many of us will be now adays, when we hear our darling sins a little touched. O ye will hug us of the Clergy, so long as we let ye alone; so long as we do not bring back your sins to your memory, we are quiet and honest men, so long as we will suffer ye to go to Hell in a Horse litter, a fine easy pace, without any rubs or molestations in your way, we shall be accounted good and worthy men amongst ye: but let us come once to shake off that baseness of spirit, and tell ye of the dangerous estate ye are in by reason of your sins (as it was with Belshazzar in the 5. of Daniel, at the sight of the hand-writing on the wall) the fashion of your countenance presently is changed, and your blood immediately is up in arms, as if ye could find in your hearts (were it in your power) to dash that blood in the face of him who reproves ye, although afterwards your cold hearts cried out for want of it. But thus did not St. Peter; we do not read that he was angry, because Christ put him in mind of his past sins, we find him sorrowful indeed, Peter was sorry, but the effect of his sorrow was excellent. That is a good sorrow which begets a confession of God's omniscience, and such was St. Peter's. And so we are come to the 3 Third thing I observed in the Text. The effect of Peter's sorrow. Which is either nearer, and is the answer of St. Peter: Lord thou knowest all things, thou knowest that I love thee, Or else farther off, and that is Christ's reply: jesus said unto him, Feed my sheep. Lord thou knowest all things, etc. Do men gather grapes of thorns, or figs of thistles? who would ever have looked for so fair a fruit from so bitter a tree? If this be the fruit of sorrow, Lord give us enough of that sorrow, that we may confess thy Wisdom, thy Omnipotence. But is it not every sorrow that will do this? No, there is a sorrow unto vanity, and there is a sorrow unto death; from which, Lord of thy mercy deliver us: But it is the sorrow only for our sins, which is the tree upon which that goodly fruit doth grow. I make haste to the last words, which is the thing I chief aim at. jesus said unto him, Feed my sheep. If thou dost love me as thou professest thou dost, express it then in feeding of my sheep. These words are mightily tumbled and tossed up and down betwixt us and our adversaries the Papists. For they of the Church of Rome do suppose that this Text makes very strongly for the Pope's supremacy, who is (as they boast) St. Peter Successor, sits in his Chair, retaining still the same authority and jurisdiction, which Christ then gave to St. Peter. Here be three branches in this Controversy. 1 Whether our Saviour by speaking these words to St. Peter, Feed my sheep, did confer upon him any supreme or universal authority over the rest of the Apostles, and over the Church militant? 2 If so, whether this Authority and Supremacy was only personal, limited and confined to the person of St. Peter, with whom it died; or whether successive, to all his Successors? 3 Or if both these, whether St. Peter was ever at Rome, and so the Bishops of Rome were his Successors? Or if this be granted, whether the Popes as they are now, may be called S. Peter's successors? because, although we grant a personal succession, yet we deny a succession of Doctrine. The old Doctrine that St. Peter established at Rome is much impaired and corrupted. And to begin with the last. That Peter was never at Rome, or at least died not in the Bishopric of Rome, (which is a thing they contend for strongly, for otherwise they of Antioch might also boast themselves to be St. Peter's successors, for he was Bishop there seven years) is a point mightily controverted and the Arguments which are brought for confirmation of the negative part (I do acknowledge) do make Bellarmine many times (as great a Scholar as he was) to awaken his best wits to answer them. But the narrow limits of a Sermon will not suffer me to name them, much less to urge them, nor will we quarrel much for this: For I confess that I am much lead by the Authority of St. jerom in his Book of the famous men, notwithstanding all the arguments to the contrary of Velenus, Illyricus, Calvin, and the Centuries of the Magdeburgenses, drawn either from Chronology, and computation of years, and reigns of Emperors; Peter being as we find in the fifth of the Acts, present at the Council holden at jerusalem amongst the Apostles and Elders of the Church, concerning the abolishing of Circumcision: which Council was holden upon the eighteenth year after Christ's resurrection: or whether they be taken from the Scripture (which I must needs acknowledge can be at the best but confecturall and negative, which are no good witnesses (even in our Common-law) against a deposed affirmative;) either from those Epistles which St. Paul wrote from Rome, as to the Galatians, the Ephesians, the Colossians, the Phil●ppians, the Hebrews, in none of which doth St. Paul make any mention of St Peter. He saith indeed in the last to the Colossians, (which was one of those Epistles he wrote from Rome) that Aristarchus his fellow prisoner saluted them, and Marcus sister's son to Barnabas, and jesus which was called justus, and Epaphras, but not a word of St. Peter's saluting them. Nor yet in that Epistle of his to the Romans (which he wrote from Corinth) doth he once remember St. Peter, or desire at all to be commended to him, as ye may see in the last to the Romans. Greet Aquila, and Priscilla, greet Andronicus, greet Vrbanus, salute Herodian, and Rufus, and Patrobas, and Philologus, and a great number more: but not a word of saluting St. Peter. Now say they, it was not a likely thing, that St. Paul should amongst all these friends of his, so much neglect and sleight St. Peter, as not to remember him at all, if he had been at Rome. I do confess, this reason hath some show of probability in it, but according to my apprehension, these things are answered well enough by Bellarmine. The words of St. Jerome are (Englished) these: Simon Peter, the son of john, of the Province of Galilee, and village of Bethsaida, brother to Andrew, and chief of the Apostles, after his being Bishop at Antioch, and his preaching to the dispersed jews in Pontus, Galatia, Cappadocia, Asia, and B●thynia, in the second year of the Emperor Claudius, went to Rome to beat down the heresy of Simon Magus, where he remained in the Chatre of Priesthood twenty five years, until the last year of Nero, who crucified him with his head downward toward the earth, which was it seems his own desire, adjudging himself unworthy to die after the same manner that his Lord and Master did. Thus fare St. Jerome. And truly, Master Calvin and the Centuries shall pardon me, for I have great reason for many respects to believe St. Jerome before them. Neither have the Papists got much by this grant, by yielding that Peter lived and died at Rome, for before they can bring their Argument to any head, they have two hard Provinces to run through, two difficult businesses to prove. The first of which is (as I told ye when I branched the question) that the authority of St. Peter above the other Apostles is hereditary, and derived to his Successors; and next (which will be the hardest of all) to prove that St. Peter had any such Supremacy given him. So that although we yield that St. Peter was Bishop of Rome, and that all the Popes have been, and are his lawful Successors, and grant farther that these lawful successors of St. Peter have the very same authority and supremacy derived upon them which their Predecessor had before given him by Christ. Yet for all this they have done nothing, for he who is heir ex toto ass, of the whole inheritance of his father, can be but heir of his whole inheritance, he can possess no more than his father left him. Now we deny that St. Peter had any such Supremacy given him, and they can inherit no more Supremacy than he had to bestow upon them. But they will prove it (they say) out of this Text. Our Saviour saith here to Saint Peter alone, and that in the presence of other of the Apostles, Feed my Sheep. He doth not say to john, Feed my Sheep, nor to Andrew, nor to Thomas, Feed my Sheep: but only to Peter. The whole charge is laid upon him. But did I call it a charge or burden! O no (say they) this word Feed doth not only signify a charge or burden, but it also implies a dominion and sovereignty, and for this they run to Homer, who calls King Agame●non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Shepherd, or the Ruler of the people. But it seems they are hardly put to it, that they are forced to run to a blind Heathen Poet, for an interpretation of Christ's meaning. A man might suppose that Saint Augustine should tell them a great deal better, what kind of feeding is here understood, who upon this very Text hath these words. What else is meant by this, Lovest thou me? Feed my Sheep, then if Christ had said, If thou lovest me, think not of feeding thyself, but of feeding my Sheep, and feed them as my Sheep, not as thine own; so feed them, that thou mayest seek my honour and profit in feeding them, and not thine own. But let us say (as we cannot deny) that this word feed doth also express a kind of rule and government over the Sheep; yet this makes no more for Saint Peter, then for the rest of the Apostles, to whom our Saviour gives the same charge and office, though in other words, in the 16. of St. Mark. Go into all the world, and Preach the Gospel to every creature. And this to whom? Not to Peter only, but to the eleven. He appeared to the eleven as they sat together (saith the Text) and said unto them, Go into all the world, etc. And do but observe what Saint Augustine saith, not only concerning this, but also of that other place, in which they have a greater confidence then in this, in the 16. of Saint Matthew. Wherein our Saviour (upon that confession of Saint Peter, Thou art Christ the Son of the living God) tells him, that he will give to him the keys of the Kingdom of heaven, so that whatsoever he loses on earth, shall be loosed in heaven, and whatsoever he binds on earth, shall be bound in heaven. O the Popes have a great mind to be the only heirs to Saint Peter of these words, but they are not so hasty to lay any claim to that other speech of our Saviour's to Peter following in the same Chapter, Get thee behind me Satan, because thou understandest not the things that be of God, but the things that be of men. St. Augustine's words are these in his 118. Tractate upon Saint john's Gospel, writing upon the seamelesse coat of Christ, which the Soldiers cast lots for and did not divide. Omnes interrogati, solus Petrus respondet, etc. That question, Whom say ye that I am? was (saith the Father) propounded to them all, but only Peter answered for them. He was the mouth of the rest of the Apostles, and therefore Christ saith to Peter in the name of them all; To thee will I give the keys of the Kingdom of heaven. And mark the words well. Tibi dabo claves regni coelorum, tanquam ligandi & solvendi solus acceperit potestatem, cum & illud unios pro omnibus dixerit, & hoc cum omnibus tanquam personam gerens ipsius unitatis, acceperit. As if (saith S. Aug.) Peter had received the power of binding and losing alone, when as he both answered for them all, and received the power for them all. The words are as clear as the Sun. God forbidden that I should go about any way to disparage or under value this holy Apostle: No, we will willingly give him the honour that is due to him. And indeed he had a kind of personal pre-eminence above the rest of his fellows, and that by reason of his age, his faith, his valour, his love towards his Master. Concerning his faith, we find that so great, that he adventured himself to walk upon the face of the Sea to meet his Lord, when all his fellows stood trembling in the Ship, and thought themselves scarcely secure there. And although he had almost sunk in the action, yet this makes nothing against him, for it argued a great Faith, in that he durst put himself within the danger of sinking. And to give ye an answer to our Saviour's words in the 14. of Saint Matthew, when taking Peter by the hand, he saith unto him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; O thou of little saith, wherefore dost thou fear? Our Saviour doth not call him here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O thou of no faith. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O thou of little faith. And it is true his faith was but little, if we make it look towards the love & power of Christ who had the wind● and the Sea, and all creatures at his command, and whose love was as great as his power. Peter's faith indeed, if it regards this, was but a little faith. But if we make it respect the no faith of his fellows in this business, in comparison to them, it may be called a great saith. Then for his love and valour, we see that it was only he amongst them who durst draw his sword in his Master's quarrel. If ye object his denial to me: I answer, that that makes for the courage of St. Peter: For in that he denied his Lord he was more valiant than all his fellows: nor is this my conceit alone, but St. Augustine's in one of his Sermons de tempore, he was not afraid to come so near even to deny him. The Shepherd was smitten, and all the Sheep were scattered, all the rest of the Disciples (as soon as Christ was apprehended) forsook him presently, as if they had never known any such man: but Peter, although it was afar off, yet he followed him, & that even into the high Priests Hall. Where (it is true) he told them he knew not the man; but this also is as true, that he did tell them so. The other Disciples knew not the man, and were so fearful, that they durst not come near to tell them so: but Peter is so courageous, that he stands out a threefold denial. In his very denial he was val●anter than all the rest. Let us therefore ascribe unto St. Peter's God, for St. Peter's faith, for St. Peter's love, for his valour, for his doctrine, for his life, for his repentance, for his death, and martyrdom, all which are set up as so many Sea-marks, to guide us into the Haven of eternal rest, (as due is) all praise, honour, power, majesty, etc. Amen. THE FOURTH SERMON, PREACHED Upon St. John Baptists Day. LUK. 1. Part of the 66. verse. What manner of Child shall this be? I Cannot tell whether I should more commend the former Ages of the Church, or lament our own: they in the Primitive times were so careful to take all possible occasions to glorify God, in Himself, in his Son, ●e his holy Spirit, in his Saints, that they did dedicated set days on purpose for his worship, as the day of the Nativity of our Saviour, the day of his Passion, of his Resurrection, which was indeed the great day of the year, which did quite abrogate the Jewish Sabbath; the day also of the Ascension, and the Feast of Pentecost, wherein the Comforter was sent to the Disciples. Nor did their devotion stop here, but because they might let slip no occasion to praise the Lord, they also did set apart certain days wherein God should be glorified in the anniversary memory of his Saints. At ipsa sanctitas, & sanctorum simul memoria frigidis his nostris temporibus exulant. But our times frozen with a certain new upstart discipline blown from Geneva, are so fare from affording any honourable mention of God's Saints, that many of us quarrel the very name. And indeed to say the truth, what have they to do with the word, when the thing which the word signifies is banished from them. I do acknowledge, that the Church of Rome is something too ceremonious, too complemental in regard of the Saints, and doth bestow too much honour upon them, many times even to the prejudice of God's glory. But shall we therefore (like fools or mad men) in a wild desire of opposition err farther on the other hand? because they honour them a little too much, therefore shall we dishonour them? God hath been pleased to glorify them in heaven, like the Stars in the Firmament. The just shall shine as the Sun in the Kingdom of their Father, saith our Saviour in the 13. of Saint Matthew ver. 43. And therefore certainly these are not fit objects of our scorn and neglect. But to give (if it be possible) some satisfaction to the froward and ignorant concerning these days dedicated to the Saints. If Antiquity would satisfy them, I could send them to ●ertullian, St. Jerome, St. Augustine, and of later times to Baronius annal, to Bellarmine, who are not much branded for bearing false witness of the ancient times. For certain it is, that this dedication of days unto the honour of the Saints, (or to the honour of God in the Saints, choose ye which) is of great Antiquity. The Romanists have indeed abused this custom, and have multiplied the number of their Saints beyond the number of their days, it may be have put in some into the number of their Saints, when there hath been neither such Saints nor such men. But it is no good argument from the abuse of a Thing to conclude against the lawful use. But I will leave Antiquity, which they care not for, and will deal with them by reason. I was too blame to tell them so. I doubt my arguments will far the worse for coming to them in that livery. Carnal reasoning (as they call it) they cannot abide. O that such people would but hear without prejudice. For what is he who hath not lost all that is man about him, when he shall hear the reasons which are alleged for the dedication of these days, but must needs (me thinks) retract his lunacy and folly, and call the former Ages wise, and our selves happy; them for first instituting, and us for enjoying those blessed occasions and means to build us up in devotion? The days therefore dedicated to the memory of the blessed Virgin St. Marry, the holy Apostles, and Martyrs, have many profitable and religious uses. First, That upon those days we might join our rejoicing with theirs, communicate together in our joy and praises of God. And for this it is that we believe and confess in our Creed, A communion of Saints. Secondly, that we might show our thankfulness both unto God and to them, who are so solicitous for our good, and do so thirst after, and rejoice at our salvation and glory. There is joy in heaven for one sinner that reputes. Thirdly, That we contemplating their virtues and graces, might be provoked to an imitation of their godly lives. Fourthly, That our Faith and Hope might by the consideration of them be established, that, as we verily believe, that they are now glorified in Heaven, who were once mortal men here on Earth, subject to the same passions, to the same infirmities with ourselves: so we following their steps in virtuous and religious living shall one day also be removed from this earth, and enjoy with them an everlasting vision of glory. Fifthly, That God thereby might be honoured. For if we so honour the memory of the Saints, certainly this very action of ours must needs acknowledge him to be more glorious, more honourable, who both made them men, and made them Saints. Sixthly, That by meditating upon their happiness, and the beauty which they are now possessed of, we might be persuaded unto a hate of all earthly things, and only let our thoughts be taken up with Heaven, which while they lived here, was their study, now is their habitation. And lastly, That by the celebration of these Feasts, meeting at God's house (as we ought to do) praising, and raying unto the Lord, hearing his holy Word read, or preached, we might be builded up to further degrees of knowledge and devotion. And were there no other reason but this, me thinks it might move a good Christian. But I shall make a monster of this Child of mine, this discourse, in making the head too big for the body; so that I am afraid you will get to the Text before me, and say of my Sermon, as the people did here of St. john the Baptist, What manner of Child shall this be? I therefore make haste to the Text. And all they that heard these things laid them up in their hearts, saying, What manner, etc. Our whole discourse at this time shall be nothing else but an answer to this question. And to whom is this question directed? I perceive there be many who are provided to make an Answer to it. If ●ee ask the Child himself, stay but a while until he hath learned to speak, and he shall quote ye a Prophet concerning himself and tell ye, that he is The voice of a crt●r in the wilderness, saying, Prepare the way of the Lord, make his paths strait. If ye ask his father, if we will have but patience until the Lord hath given him his speech again, which was taken from him for his unbelief; or if ye will not stay so long, give him but Tables and he shall write it, that he shall be called the Prophet of the Highest. And thou Child shalt be called the Prophet of the Highest, for thou shalt go before the face of the Lord to prepare his ways. If ye ask David this question, behold he stands ready to give ye an answer in the 85. Psalm, and calls him by a high name indeed, no less than justice, or righteousness, in the last verse of that Psalm, justitia ante eum ambulabit: Justice or Righteousness shall walk before him. Or ask the Prophet Malachy what manner of Child this shall be, and in his 3. Chapter he shall tell ye of an Angel, Behold, I will send my Angel, (or my messenger) before my face. Or if ye will not content yourselves with the answers of men, inquire of the Angel Gabriel, and he will instruct ye that he shall be great before God. Or if ye will go to the Oracle itself, ask our Saviour, and hear what an account he gives of him, in the 11. Chapter of St. Matthew 11. verse: Verily I say unto ye, among them that are begotten of women, arose there not a greater than john the Baptist. If ye move a second question, and ask wherein john was great, ye shall give me leave to spring a third, and to ask wherein he was not great? Great he was in his conception, great in his nativity, great in his life, in his doctrine great, in his office great, great in his sanctity, in his dignity and authority great, great in his death, and great in his glory. In these so great, that there was a doubt amongst the Jews whether he was not the Messiah or no, john 1. Certainly a great Majesty, a great beauty, a great holiness did appear in this man, when it was made a question (and that amongst the greatest and learnedest of the Jews) whether he were not the Messiah, and consequently the Son of God or no. But this greatness yet is nothing, alas, it is no such thing to be great in the eyes of men: but hear what the Angel tells old Zachary in the 15. verse of this Chapter, Magnus erit coram Domino, he shall be great in the sight of God. This is a kind of greatness which should strike us all with admiration, that he should be great in the sight of Him, before whom all the creatures of the world, all Kings and Emperors of the earth are nothing? As it is in the Book of Wisdom 11.19. For as the dust of the balance, so is the world before thee, and as a drop of the morning dew which falleth down upon the earth: And as the Prophet Esay Chap. 40. ver. 17. All Nations before him are nothing, and they are counted to him less than nothing and vanity. What can be less than nothing and vanity? and what can be greater in our sight, than all Nations? Yet in Gods esteem these two are laid in the balance, one against the other, and all Nations proves the lighter. How comes it then to pass that one particular man should be so great in his account, when all Nations are nothing? We must know then that St. john was not great by nature, but by estimation. Not by nature, for he was of the same composition, cast in the same mould with us: but it pleased God to set a price upon him. He was of the same matter and composition with us, subject to the same infirmities, obnoxious (naturally) to the same sins, and therefore observe that form of words well, which our Saviour speaks concerning him in the 11. of St. Matthew. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verily I say unto ye, that amongst them who are begotten of women, a greater than john the Baptist hath not arose: by which word our Saviour doth intimate unto us the natural corrupt estate in which St. john himself was borne. Resurrectio enim praesupponit casum. For, to arise, doth presuppose a fall. As if Christ had said plainer; Amongst all the sons of men, which were conceived in Original sin, and fell with Adam, a greater than john the Baptist hath not arose from that fall. And therefore it is plain by this, that Christ was greater than he, although he came of a woman too. For we cannot say properly, that Christ did arise, because Christ never fell with Adam, was free both from original and actual sin. And see what haste this blessed more than Prophet did make to arise from his corrupt estate of sin? He did arise even before he was borne: the Holy Ghost did baptise him, did sanctify him while he was in the womb of his mother, as ye read in the 15 verse of this Chapter, He shall be filled with the holy Ghost, even from his mother's womb. And so he was great in his conception and nativity. Next, he was great in his life and doctrine: so great, that we find St. john the Evangelist in the first Chapter of his Gospel, having like an Eagle (the hieroglyphic of St. john) for a while soared aloft, amongst the mysteries of the Trinity, discoursed of the divinity, the original, the nativity of the Word, and having finished that high flight, and stooping for the earth, the very first thing he lights upon, is upon the Head of St. john the Baptist. Tanquam in sublimiori vertice & cacumine totius mundi, as upon the very Top or Cape of all the lower world. In the beginning was the Word, and the Word was with God, and that Word was God; and so he goes forward until he hath wrought himself out of our sight; whence descending towards us again, the first thing (ye see) that he perches upon, is upon the Man john, 5. and 6. verses. 〈…〉. 5 ● And the light shineth in the darkness, and the darkness comprehended it not. There was a man sent from God whose name was john, the same came to bear witness of the light, etc. And certainly had not the holy Baptist been a great and eminent person, the eyes of the Evangelist, which could not choose but be dazzled by looking so long and so earnestly upon that bright Sun of Christ's Divinity, turning his face downwards towards the earth, could not so suddenly have discerned him. Great he was also in regard of his dignity, authority, and office, which may be thus illustrated by a similitude. Have any of ye seen a great King, or an Emperor, going upon a solemn Procession, accompanied and waited upon by his Princes, his Nobles, his servants? though ye have not, yet I hope ye have fancies to conceive it. And without all doubt we shall account him the most honourable amongst his Princes, whom we behold the nearest to the person of the King, and whom the King peradventure admits to go in rank with himself. Now all the Fathers, the patriarchs, and Prophets of the old Testament did walk before Christ our great and eternal King, who came in solemn Procession into the world, a spectacle to men and Angels: and all the rest of his Court, of his Train, who have lived since his Incarnation have followed after him. And therefore of Abraham (who was one of the Pracurfores, of the forerunners of Christ) saith the Lord in the 17. Gen. 17.7. of Gen. 1. I am God all-sufficient, walk before me and be upright. And Hezekiah prays unto the Lord, Isay 38.3. and saith in the 38. of Isay ver. 3. Remember I beseech thee, how I have walked before thee in truth. But concerning those in the new Testament we shall find the phrase altered. Sequimini me, follow me. To Peter and Andrew in the 4. of St. Matthew, Fellow me, and I will make ●ee fishers of men. To Matthew sitting at the receipt of Custom in the 9 of his Gospel, Fellow me, and he arose and followed him; and to us all in the 9 of St. Luke ver. 23. If any man will come after me, let him deny himself, and take up his Cross and follow me. But the holy Baptist was neither of the company that went before, nor that followed. He was the end of the old Law, and the beginning of the new. All the Prophecies of Christ before his coming run in this strain; Veniet Rex, ecce Dominus veniet, the King will come; behold the Lord will come. So Isay, David, and the rest. All they who have writ of him since, say, Venit Rex: misit Deus Filium suum; The King is already come; God hath sent his Son into the world. But St. john the Baptist, who was a latere regio, waited upon the body of his Prince, and was never found fare distant from him, to show the greatness and the honour which Christ vouchsafed him, in permitting that nearness to his own Person: his voice is neither with the Prophets, he will come, nor with the Apostles, he is already come; but (like the Index in the margin of a book) holding out his finger, he points to him and saith; Ecce agnus Dei qui tollit peccata mundi: Behold the Lamb of GOD which taketh away the sins of the world. Great he was also in his death, being a Martyr, dying for the Testimony of the Truth: and after all these greatnesses on earth (for never was there man who had so many and so great Testimonies given him) we cannot choose (surely) but believe that he must needs be great also in his glory. But I find some small difference amongst Expositors concerning this greatness of Saint john, which they will have to be not a greatness or rather majority of Prophecy or revelation, but of holiness. And it is occasioned by the doubtfulness of the exposition of those words of our Saviour in the 11. of St. Matthew, named to ye before; Mat. 11.11. I say unto ye, that amongst them who are begotten of women, arose there not a Greater than john the Baptist. The quarrel, although it be of no great moment, is betwixt no mean Authors, no less then St. Jerome and St. Chrysostome both ancient, learned and religious Fathers: and it is this; St. Jerome, by these words, There hath not arose a greater than john, will by no means have it to follow, that therefore john was greater than all the sons of men: but that which naturally follows from hence (saith he) is, that none of the sons of men were greater than john. And so by his rule, although none arose greater than john, yet there might be some who were his equals. But Saint Chrysostome in his 27. Homily, in that which is called His imperfect work upon Saint Matthew, contends (and me thinks very subtly and strongly) to prove from hence, that by natural consequence St. john the Baptist must needs be greater than all that were begotten of women. To give ye his own words; Cum tanta sit justitiae altitudo, ut in illa nemo possit esse perfectus, nisi solus Deus, etc. Seeing that so great is the height of Justice, or righteousness, that it is a thing impossible for any but God to be perfect in it, I think (saith our Father) that although according to the purblind judgement of men we may guess at an equality in the sanctity of several Saints, yet in the all-discerning Eye of God, in the Divine scrutiny (and this is God's censure of john, and not the opinion of men) it is impossible but there should be a difference in degrees of sanctity and righteousness. From whence it follows (saith Saint Chrysostome) that if none arose amongst the sons of men who were greater than john, than john must necessarily be the greatest of all the sons of men. For we are to consider of the way to Heaven as of a narrow passage, cut in the side of some steep and rigid mountain, to the Top of which we are to travail, which passage is so straight, S● ●n h● Gospel that it will not admit two a breast, and therefore there can be no equality in rank or line. Narrow is the way that leadeth to life, and few there be that find it. Say (then) of any one that travails that straight way, that there is none before him, and this speech necessarily implies, that he is before all, and all behind him. And the reason is, Non datur alia linea, nisi sursum & deorsum; Because there is no right hand or left hand line given here; but only the line of upwards and downwards. As it is in the faces of men: Thou mayest travail the whole world over, ere thou find two faces which answer one another directly in all parts. I will not deny but thou mayst pick out one who may have a lip, or an eye, or a cheek, or some particular grace of carriage, like to an other: but that two should agree so in all parts, that a judicious eye should not distinguish, was never yet heard of: So it is in the souls of men, they may in some graces, in some pieces of Sanctity, seem to go hand in hand; but it is impossible they should be equal in all things: And where there is a difference, there must, needs be degrees, majority, and minority. And this is the ordinary excuse which they of the Church of Rome do make for that Chorus, which they commonly sing in their private Masses to any of their Saints: Non est inventus similis illi, qui conservaret legem Excelsi. His like is not found, who keeps the law of the most High. And this they sing to any of their meaner Saints. I will give ye the words of an Author of no small repute amongst them, speaking of the very same comparison of the difference of faces and minds; Alii aliis non omnino assimulantur, ideo privatim de anoquoque meminit Ecclesia, & sine aliquo mendacio, Non est (inquit) similis illi, etc. Therefore (saith he) doth the Church (and that without any imputation of lying) say of every Saint, His like is not to be found. Mat 22.30. We shall be in Heaven (saith our Saviour, Math. 22.) as the Angels of God: and the more holiness there is in us, the nearer we approach to the nature of Angels, even while we live here upon earth. Now Aquinas tells us, that quilibet Angelus constituit speciem; Every Angel doth make a several species: So that there is no numerical distinction of the Angels, but a specifical. And the reason of this is, because those things which agree in the species, and differ only in number, do agree in the form, and are distinguished only in regard of the matter. But seeing the Angels are not compounded of matter and form, but are without that principium & fundamentum distinctionis, that beginning and foundation of numerical distinction, which is matter, therefore it is impossible that they should be distinguished any other way, but in the species. And the species are compared unto numbers: Ye cannot say that one number is equal to another number, the number of 6 is greater than the number of 4, and less than the number of 8. For as well in the species as in numbers, there is no linea à latere, but only the upwards & the downward line, which implies greater and less. So it is in the Saints, no equality: one must needs be greater, & another less. And therefore S. Chrisostome concludes substantially and subtly, If no man be greater than john the Baptist, & all Saints compared amongst themselves, are either greater or less, therefore he who hath none greater than himself, must needs be greater than all. But I have been too long amongst these School delicacies. Here is one thing remains to be explained concerning his last greatness, the greatness of his glory. For our Saviour adds in that 7. of S. Luke. Luk. 7.28. Nevertheless, he who is least in the Kingdom of God, is greater than he. There be two answers given. First, That this spoken in comparison of the Angels, who were only yet the inhabitors of the Kingdom of God. For (say they) when Christ spoke these words, the Kingdom of Heaven was not open unto the souls and spirits of men; the Key of that was the Resurrection and Ascension of Christ, till than there were no men in Heaven. As if our Saviour should have said, nevertheless all this greatness of john which I have made mention of, the least in the Kingdom of God (i) the least amongst the Angels is greater than he, because john notwithstanding all these commendations is but a man, but the Angelical nature is far greater than the nature of man. But this answer carries along with it a point in controversy, not yet determined amongst us, as granted, and therefore cannot fully satisfy. Secondly, The answer is. That he who is the least in the Kingdom of God, is greater than john the Baptist, meaning that he is greater pro nunc, greater while john lived upon the earth. And this greatness arises a securitate & fruitione, from security and fruition. For he who rides in his triumphant Chariot, must needs be said to be greater and happier than he who is yet in the heat of the Battle, although this last be fare the worthier and the valianter: because this is yet in dubio certamine; but the other being freed from the malice of his enemies, wears his Garland upon his head in security: and therefore it is not said here, that he who is least in the Kingdom of God, is holier or better than john; but is greater than he, which greatness proceeds from a present possession of happiness. We have hitherto Preached unto you of the greatness of this blessed Saint St. john the Baptist. And what harm (I pray ye) is there in all this now? There be a Generation of People (whether it be out of envy, or ignorance, or pride, or from what other root it should proceed I know not) who cannot endure to have any of the Saints of of God spoken well of; No, the mention of the blessed and immaculate Virgin Mary, who was the Mother of our Lord and Saviour (a rich Cabinet, containing in it a fare richer Jewel) whom the Angel of the Lord accosts with this strange salutation; Hail Mary, full of grace, the Lord is with thee; blessed art thou amongst women: This holy name (I say) if it comes in usherd by the word Saint, is distasteful to many of them, such is their madness, affording a more honourable mention of some of their new Saints in a Funeral Sermon, then of her who was the Mother of Him, who redeemed the World. But these people certainly, if they knew my thing, must needs know that the greatness of the followers doth redound unto the greatness of their Lord, who is able to make and to keep such followers. And when we hear of the the greatness of St. john the Baptist, me thinks we should all be carried up into a consideration of his greatness who made St john. For if St. john was so great, that by the Testimony of Christ himself, there was not a greater than he amongst all who were begotten of Women; O how much greater than must he needs be, who was, and is the Lord and Master of St. john! whose Herald, whose forerunner, whose Minister he was, and (as he himself confesses) whose Shoo-latchet he was not worthy to unloose? Let such of us therefore who have been any whit faulty in this kind, learn hereafter to have a more honourable esteem of God's Saints: and of the holy days which are dedicated to their memory, and not suppose (with too many) that they are days set apart only for licentiousness and drunkenness. No, the good intent of the Church was, that there might be preserved an Anniversary memory of the Saints, of their virtues and graces, of their lives and deaths, to the glory of God and our own instruction, who following their good examples, shall one day come to be Saints ourselves amongst them. This was and is the religious use of holy days, not excluding the Civil, which is to permit honest and lawful recreations, only with this caution: First, serve God, and then take thy honest and Christian liberty. Let us then make an end of this discourse with praise and to Almighty God, for all Patriarches, Prophets, Apostles, Martyrs, Confessors, Fathers, whose lives and doctrine God hath set up as lights to guide us unto the Kingdom everlasting: but especially (as this day calls to our memory) for the blessed Saint, Saint john the Baptist, who was great in his conception, great in his nativity, great in his life, great in his doctrine, in his office great, great in his sanctity, in his dignity, and Authority; great in his death, and great in his glory, and yet for all these greatnesses, was, and is but the servant of thee who art the great God. To thy greatness therefore O Father, Son, and holy Ghost, we ascribe (as due is) all praise, power, majesty, dominion, from this time forth and for ever. Amen. THE FIFTH SERMON, PREACHED Upon the blessed Innocents' Day. MATH. 2.18. In Rama was a voice heard mourning and weeping, and great lamentation, Rachel weeping for her Children, and would not be comforted because they were not. Ye must not think it strange, if in the midst of all your jollity, amongst so many strains of joy (the enlargers of the spirits and soul) to qualify your mirth the better, and keep it within the bounds of moderation, we shall interpose one sad note of mourning. Nor will it sound harsh to an ear that is truly Musical; for to have nothing but Sun shine and fair weather, nothing but smooth and prosperous days, while we live here on earth, (were it a thing possible) is the same Solecism in man's life, which good Musicians observe amongst those who are but Smatterers in the Science, who do Nauseam creare nimia dulcedine, beget a kind of loathing and tediousness even out of the too much sweetness of their Notes, and the frequency of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nor can I judge myself guilty of any Incivility, or want of good manners in that I have in such a time of rejoicing, in stead of sprightful Airs, presented ye with the argument of a Tragedy. For although I am not ignorant, that it was the custom amongst the Ancients, whensoever they were to come to a Feast, Omnia tristia ad limen ponere, to leave all sad and heavy conceits behind them, and bring nothing over the Threshold, which should cause grief either in themselves, or in any who sat at meat with them. Yet I rather approve of the way of that King (or Philosopher shall I call him, or both?) who continually amidst the multitude of his dainties, had a death's head served up in a Charger, to put him in mind of his mortality. It favoured of wisdom and Philosophy this, although it was accounted no great point or Courtship. And see if our Church doth not observe the very same way of service at this Festival time. The standing dish (as I may call it) Caput & cardo festi, the head and the hinge of the Feast, is indeed the Birthday of our blessed Saviour, a day of mirth, and of lifting up the heart, but no sooner is this past, but the next service is a head in a Charger, St. Steven the first Martyr. And although the day of St. john the Evangelist be the next in rank, of whom our Saviour saith to St. Peter, If he tarry till I come, what is that to thee? (and fitly hath the Church placed this day so near, and leaning as it were in the bosom of Christ's day, being celebrated in the honourable memory of that Disciple whom Jesus loved, and did often lean upon the bosom of his Master) yet no sooner is this gone, but the very next service again, is not one but many death's heads in a platter, the day of the blessed Innocents', and that is now. Verse 16. Then Herod seeing that he was mocked of the Wise men, was exceeding wroth, and sent forth and slew all the male Children that were in Bethleem and in all the coasts thereof, from two years old and under, according to the time which he had diligently searched out of the Wise men. Then was that fulfilled which was spoken by the Prophet jeremiah saying, in Rama was a voice heard, etc. The place of the Prophet jeremy which the Evangelist St. Matthew quotes for this Scripture, is the 31. Chap. verse 15. And this Prophecy was fulfilled in the literal sense (as Cajetane saith) in the Captivity of the children of Israel, or of those ten Tribes, which were commonly called Ephraim. And the reason why the Prophet jeremy brings in Rachel here as weeping for her children, is because that Ephraim the son of joseph, whom he begot of Potipheras daughter the prince of On, as ye may read in the 41. of Genesis, was lineally descended from Rachel the mother of joseph. But this Prophecy in the mystical sense was not fulfilled until this cruel and bloody Massacre of these poor Innocent children, by the command of Herod, and therefore saith the Text, verse 17. Then was that fulfilled which was spoken by the Prophet jeremy. And the reason why Rachel is here mystically called the mother of these slain Infants, is, because she was buried near unto this City of Bethleem, as ye may see in the 35. of Gen. from whence she was called, Mater Bethlehemitarum, the mother of the Bethlemites. In Rama was a voice, etc. I shall not need to trouble either you or myself much, to lay open to ye so known a history: for to doubt that any (living especially as we do, in a Church where there is such plenty of knowledge) should be ignorant of this, is as much as to think that there may be a kind of people who know not whether the Sun shines or not without a teacher. But because it is possible that there may be such an ignorance amongst us, I will in a word or two relate that unto ye, which ye may find set down a great deal more fully and sweetly in the Chapter. When our Saviour CHRIST, according to the decree of God the Father from all eternity, and according to all the predictions of the Prophets, in the fullness of time (being by the vulgar Computation in the 3949. year of the world's creation, and withal the 42. of Augustus Caesar's reign, and of Herod's about the 34.) was borne in Bethleham a City of Judah, there was a Star sent by God to conduct certain Wise men out of the East Country, (which is thought to be Persia, and the reason which leads us to think this Country Persia, is the very name Magi, which is a Persian word, and signifies as much as amongst the Romans, Wisemen, amongst the Grecians, Philosophers, amongst the Indians, Gymnosophists) who coming to Jerusalem, and enquiring where he was, who was borne King of the Jews, Herod presently and all the City with him, were startled at the question: and indeed, according to the policy of this world, and Herod's principle he built upon, which was, that Christ was to be an Earthly King, and a King of Israel, it was time for him to look about him, and to seek by all means to crush this infant King in his Cradle: and therefore immediately upon the arrival of the Wise men there, he calls all his Wise men together too, all the Priests and the Scribes of the people, and demanded of them where it was that Christ should be borne; and understanding by them, that Bethlam in judea was the place which all their Prophecies pointed at, he craftily called unto him those Wise men of the East, and having told them the place, he sent them away, bidding them to search diligently for the Babe, and when they had found him, to bring him word▪ that he might also come and worship him. Here were words fair enough, but he had a heart in the mean time full of poison and black intentions. The Magis having received this command from Herod, departed, and by the direction of the Star, having found Christ, they offered to him their Presents of gold, frankincense, and myrrh; but being warned by God in a dream that they should not return any more to Herod, they went into their own Country another way. Whereupon Herod finding himself deluded, grew instantly into a rage, nor could any thing quench his fury but the blood of all the male children in Bethlam and the adjoining Country, from two years old and downward. O he had thought he had made sure work with Christ now. Ye have the sum of the whole story. Nor is this Truth set out to us only in holy Writ, but also Heathen Writers make mention of it. Macrobius in the second book of his Saturnals, brings in Augustus Cesar with these words in his mouth, having heard that Herod amongst those slaughtered innocent children, had slain also one of his own sons; Melius est (saith he) Herodis porcum esse quam filium. It is better to be Herod's hogg then his son. For although Herod was by birth an Idumean, yet for the love of his wife he suffered himself to be circumcised, and observed the rites of the Jews, in abstaining from the slaughter of swine. In Rama was a voice heard, etc. I was almost persuaded to have given ye no other division of these words, but what grief, tears, and abrupt sobs should dictate to me: but fearing if we had observed no method, nor order in handling them, we should likewise have observed no measure, but have wildred ourselves in a wide Sea: I have made choice therefore to see up some sea-marks, to guide us in our Course. The grief then which is described in this Text runs through the verse in these parts. 1 Subjectum doloris. Rachel. 2 Vbt doloris. In Rama. 3 Qualitas doloris. A voice, heard, mourning, weeping, and lamentation. 4 Quantitas doloris. Great, great lamentation, she would not be comforted. 5 Objectum doloris. Her children, because they were not. 1 Rachel grieves. What was this Rachel? A woman certainly, for we hear mention made of her children in the following words. A woman grieves, and no wonder; for it was she who brought grief first into the world: for had not Eve eaten of the forbidden fruit, there had been no such things known as grief and sorrow. And see if this offspring of hers, this monster of her own begetting, doth not (like a natural and loving issue) stick close to her side. This child of the woman, grief, hath never left her, but still gone along with her from its birth: nor is it a thing possible to work a divorce betwixt them, for who can separate those whom God hath joined together? Gen. 3.16. In dolore parturies▪ In sorrow shalt thou bring forth children: It is the curse which God laid upon the woman for her offence. But it is the woman Rachel that grieves. What? that beautiful daughter of Laban's whose pleasing looks were of more force to bind jacobs' service to his Uncle, than a strict Indenture, for he served two Apprenticeships for her? Is there such a grace and beauty in blear eyes, that the incomparable Rachel by weeping strives to look like her sister Leah? Or did she perceive her father Laban's intent to give her sister first craftily into the embraces of jacob, and therefore by weeping doth she hope to get the eyes of her sister, and so to cousin the eyes of her father, as her husband jacob had before gotten the hands of his brother, and by them the blessing? But why stand I expostulating with departed Saints, as if they were living amongst us? Rachel long before the birth of Christ, the death of those Innocents', nay long before jeremy wrote this Prophecy, died, and was buried (as ye may see in the 35. of Gen.) in the way of Ephraim, which is Bethleem. How then is she said here to weep? Can the souls of Gods dear children, who enjoy a blessed quietness, assume their bodies again to undergo grief and misery? It is impossible. The resurrection of the righteous shall be only to glory and happiness. No certainly, we will find out an interpretation which shall be so courteous to suffer the body of that good woman to sleep in quiet. Alas! she had grief and sorrow enough while she lived; we may very well spare her from any further tears. She had her husband taken from her, and in her room her sister given into his bosom, even before her eyes (no small grief) and when, after a tedious expectation of seven years more, she had obtained him, her barrenness (having always the fruitfulness of Leah before her face upbraiding of her) was such an allay to her happiness, that all her marriage joy was quickly out of mind, so that in the bitterness of her soul she cries out to her husband in the 30. of Gen. ver. 1. O give me children, or else I die. It was a strange and unwonted straight that Rachel was in, give her no children and she dies; give her children and she dies too, for they cause her death. In giving life to her son Benjamin, she lost her own; for she died in Childbirth. Let the grief therefore she hath already sustained, suffice: She must not be called up any more from her quiet bed, the grave, to grieve again. By Rachel then, who because she was buried in Bethleem, was (as I told ye) called the mother of the Bethlemites, in a figurative speech is meant the women of Bethleem, and of the adjoining Country. The women of Bethleem grieve. Of Bethleem? Can there be any place for grief to harbour in, in that City wherein CHRIST, the joy of the whole earth was borne? Not long since we heard the Angels telling the Shepherds (and we believed it then) that there was tidings of great joy to all people. What means then this voice of mourning in Ramah? The Prophet Elijah, 1. King. 17. for a little oil and meal, for a poor entertainment which the widow of Zareptah gave him, was so courteous and grateful to her, that he recompensed her with the restoring of her son to life: And doth Christ recompense the place of his birth, the place wherein his Eyes (as he was man) first saluted the light, no better then with a payment of grief? O how truly might the mothers of Bethleem have taken up that speech of Zareptahs' widow to the Prophet; What have we to do with thee, O thou man of God? art thou come unto us to call our sins to remembrance, and to slay our sons? Did the Prophet Elijah show his thankfulness so to the place where he was for a while nourished, and shall He who is the God of all compassion, be more ungrateful, more unkind, more cruel to the place of his nativity? Flesh and blood would certainly interpret this to be ingratitude and cruelty. For although he was not the efficient Cause of this massacre, yet he was the procuring Cause, and withal had power if he had pleased to have prevented it: and therefore by that Maxim of the Civilians may in some sort stand guilty of it. What shall we think? Is there cruelty or injustice with God? God forbidden that we should entertain such a thought. No, the fault without all question is in our apprehension of this thing, we do not judge rightly of it. No? do we not judge rightly? let us therefore join all the rest of the parts behind together, and run through them. And indeed I durst keep them asunder no longer, for if I should have handled them all in order disjointedly, I should have been forced to give ye to a great a potion of Wormwood in this time of Roses. Let us see then whether we do not apprehend it aright or no. We have a grief here, and the subject of this grief, is Rachel, (that is) the women of Bethleem. The ubi, the place of this grief, Ramah, or Bethleem, and the adjacent Country, the place of Christ's Nativity, there the women grieve. The quality of this grief, it is mourning, weeping, and lamentation; the quantity of this grief it is great, great lamentation, she would not be comforted: the object or cause is the death of their children, they were not. Do we not yet apprehend it aright? It seems to me that we do. The lamentation was great, and the cause was great it proceeded from, the slaughter of their children, and this was done in Bethleem, the City wherein Christ was borne, and it was done for his sake, for Christ's sake, who had power to have prevented all this Do we not yet apprehend it aright? We will for a while suspend our censures. Me thinks I have a perfect Picture of that lamentable spectacle before mine eyes now, and behold those women of Bethleem full of amazement, mixing their lamentations with the churlish language of the Soldiers, death appearing to them in as many several shapes, as there were Ministers or Instruments of death. Here one, whilst her only Son to innocent that yet it hath not learned so much as to fear) is ravished from her breasts, and d●●t against the stones, crying to the Executioner in St. Augustine's words, Quid seperas a me quem ●en● ex me? Cruel and bloody man, why dost thou separate him from me who was borne of me? and whilst the stern Soldier charges her with a countenance of death, she answers him as Androm●cha did Vl●ses in the Tragedy. S● vis— coge● Andromacham metu, Vitam m●nare, nam mori votum est mihi. What dost thou tell me of death? if thou desirest to strike a fear into me, threaten me with life, for as for death, I number it amongst the greatest of blessings. There another with disheveled hair, crying, Meme quae feci. What hath this poor Innocent done? The crime was mine, in bringing of a man-child into the world: the crime was mine, I claim the punishment as my due. Or if he be guilty too for being born, junge mortem, we are both offenders, let us both die. Thus doth the poor Mother court the bloody Cutthroat for death, who shows a new, kind of cruelty to her in being merciful. Then was the time (if ever) wherein a man might have said, it is a happiness to be borne a Woman, for they are passed by, and only the male children are slain. The Soldiers of Herod (like cunning Woodmen) pursue the best game, and let the Heard pass by untouched. I must not dwell upon this sight; but these and a thousand other several shapes of mourning, weep and lamentation, were to be seen in Bethleem. In Bethleem, the City of Christ's Nativity, and all this was done for his sake too, who had power and yet did not prevent it. Shall we call Christ ingrateful for this? no: Est quidem injustus, dolour, rerum aestimator. Grief is but a false Judge of things. Certainly then we do not apprehend this aright. For Saint Augustine is of another mind, accounting the slaughter of these children, a blessedness. Beata es ò Bethlam terra juda (saith he) quae Herodis regis immanitatem in puerorum extinctione perpessa, quae sub uno tempore candidatam plebem impellis infantiae deo offerre meruisti. Blessed art thou O Bethleem in the land of juda, for suffering the cruelty of the King. God was pleased to send a Present, a Token of his love unto the Sons of men, the Babe jesus; and thou alone of all the Cities of the world wert found worthy to send back again to heaven (as it were) in exchange, a Present, a Troop of immaculate and candidate Infants. It was blessed also for the Mothers, who now are proved fruitful to heaven, and are called the Mothers of Martyrs. Most blessed of all it was for the Infants themselves, for besides the courtesy the Soldiers did them, in taking them from a troublesome and painful life, they had hereby the nearest Cut to heaven that it was possible for them to have. Quam faeliciter nati (saith St. Augustine) in primo nascendi limine, aeterna vita obviam venit: vix dum gustaverant praesentem, statim transeunt ad futuram, nondum ingressi infantiae Cunas, & jam perveniunt ad Coronas: rapiuntur quidem à complexibus matrum, sed redduntur gremiis Angelorum. O how blessed were these Children in their birth (saith that Father) who were scarcely stepd over the Threshold of this mortal life, but the life eternal met them at the door: who had scarce time to taste what the Present was, before they were tralated to the future; who were crowned with eternity even in their Cradles; who were (indeed) snatched from the embraces of their Mothers, but in stead of that given into the bosom of Angels to be cherished. Had they lived, peradventure some of them (for aught we know) not to meddle with that media Scientia) might have proved murderers themselves, some thiefs, others riotous persons, and most of them having run a tedious and troublesome course in this life, at the last have gone down with sorrow into the Grave: but Herod thinking utterly to undo them by his cruelty, confers the greatest benefit on them that mortality was capable of; sends them post unto Heaven. For whom▪ and all other thy Martyrs and Saints departed in thy fear, we praise thy holy name (O Lord) humbly entreating thee to give us of thy grace so to frame our lives according to their good example, that when we depart this life, whether it be by a natural death, or any other speedier way which thou hast appointed for us, we may rest with them in everlasting glory. Grant this (O Father) for Jesus Christ his sake our only Mediator and Advocate. Amen. THE SIXTH SERMON, PREACHED Upon Palm Sunday. LUK. 19 Ver. 41. & 42. And when he was come near, he beheld the City and wept for it; Saying, O if thou hadst known, even thou, at the least in this thy day, those things which belong unto thy peace! but now are they hid from thine eyes. ANd when he.— I am already stopped, and arrested here by wonder, nor can I go any farther in repeating this verse, until I have quieted myself by ask our Evangelist the same question which the Eunuch did Philip in the Acts, Of whom speaks he this? of himself? or of some other man? What He is this in my Text, who comes near unto the City, beholds it, and then weeps? I should conjecture by the tenor of the precedent verses, that it was Christ who is here meant, for we read there at the 35. verse, So they brought him to jesus, and they cast their garments on the Colt, and set jesus thereon; and as he went, in the next verse, and in the next to that, and when he was come near to the going down of the mountain, and so the current of the same relatives runs on in a fair and undisturbed Channel, until it falls into this Ocean here in my Text into this Sea of tears which are wept for the City. And when he was come near, he beheld the City. And might I go no farther, but stay here, it would prove a very easy matter to persuade me, that this he here hath relation to that jesus there: but when I begin to sound the next word, and wept, I am again at a stand. For what construction, what agreement (me thinks) is the best Grammarian in the world able to make betwixt those two words? He and wept may easily stand together, but jesus and wept? Certainly they are terms incompatible; for can God, he who is the Creator of all the world, can he mourn? if grief, and tears which are the effects of grief, be nothing else but the fruits of sin, how is it possible that he should either grieve or weep then, who is free from all sin? But I must quietly subscribe unto this holy Truth, for St. john (who was called the Divine amongst the Apostles) hath taught me not to separate those things which God hath joined together; who in his 11. Chap. ver. 35. like a holy Priest, who knits the hands in Wedlock, hath married those two words together, without the interposition, so much as of a syllable to forbid the Banes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jesus wept. We are satisfied then now concerning this He in my Text, so that we may go on unto his Progress, or the three steps, his compassion takes towards the City. And so the Text dividing itself to our hands: We have First, Christ's Appropinguat or his venit. He came near. Secondly, His videt. And beheld the City. Thirdly, His Lachrymatur super illam, and wept for it. For as for the next verse, that belongs to this last part, being nothing else but those singultus & lachrymae, those tears and abrupt sobs which Christ did sigh out over the City. Or else if ye please thus. The first of these verses doth contain in it a threefold stream or river arising from the Mount of Olives, the place whence Christ did set forth upon his journey towards the City. The first of which is this, He came near. Which running on calmly for a while in a smooth course, loses both itself and its name in a greater, which is the second, And beheld the City: which doth not long enjoy its rougher Channel, but presently that is drowned too in a fare greater than itself, And wept for it: which third immediately also (like a narrow Sea penned between two Mountains) disburthens itself in a Cataract into this Ocean in the following verse, O, if thou hadst known, even thou, at the least in this thy day (see, what abruptions be here! One high coming wave following upon the neck of another) those things which belong unto thy peace— I have lost myself again. Praeruptus aquae Mons, a mountain of Sea broke lose from the watery Continent, hath made one of Neptune's Quos egoes, an Aposiopesis in my Text,— But now are they hid from thine eyes. Which is the fluctus decumanus, the tenth and greatest wave, which seems to threaten nothing but shipwreck and destruction. But I will leave this turbulent Shore, and walk a while by the pleasant and quieter banks of the Rivers. And the first in order is Christ's appropinquat, he came near. What Christ doth here to this sinful City of Jerusalem, God doth daily unto the sons of men who remain obstinate in their sins. He draws near unto them, in offering them mercy and forgiveness. He draws near to them in his Word, read and preached: he draws near to them in the administration of his Sacraments, whilst miserable and blinded Man neglects his visitations. Now, we know that we cannot name this word appropinquat, he came near unto the City, but we must presently imply, that there was once a distance betwixt this He, and that City: So in like manner was there once a distance betwixt God and us. Not on God's part, for he is every where, and with his glorious presence fills the whole world. If I ascend into Heaven, thou art there, (saith David) if I lie down in Hell, thou art there also: let me take the wings of the morning, and dwell in the uttermost part of the Sea, yet thither shall thy hand lead me, and thy right hand hold me: No, the distance, the separation is on our parts, who like the Prodigal son, having received our Portion of our Father, do go in longinquam regionem, into a fare Country; not that any Country can be fare to God, qui coelum tenet palmo, & terram pugillo, who holds the Heavens in his Palm, and the Earth in his Fist: but we are said, Peregrè proficisci, to go a fare off, as Cain was said to go out from the presence of the Lord. Upon which saith St. Jerome, Sciendum non locorum spatiis, sed affectu aut esse nos cum Deo, aut ab eo decedere. We are said to be present with God, or to departed from him, not in regard of place, but according to our affections. And that Conjunctive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which St. Luke hath in this Parable, Cap. 15. ver. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And there he spent his goods living riotously.) amongst the Greeks' doth sometimes carry with it the force of a reason: as if he had said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He went into a fare Country, for there he spent his Goods living riotously: making the latter nothing but a reason or interpretation of the former. And indeed Sin is nothing à posteriori, but an estranging of us from God. Depart from me, I know you not, saith Christ in the 7. of S. Math. 23. The reason follows in the very appellation, Ye workers of iniquity, it was the working of iniquity that wrought that separation. But yet such is the admirable mercy of the Lord, that he doth not leave us (we see) to ourselves in this fare Country, administering unto Swine, desiring in vain to fill our bellies with the husks, but he draws near unto us, but (as the Spouse in the Canticles) He standeth behind our wall, looking forth of the windows, showing himself thorough the Grates. Ergo appropriavit Parieti cum adhaesit Carni, Caro Parts est, & appropiatio Sponsi verbi incarnatio, saith S. Bernard. The wall is our humane Nature, his coming near, and standing behind that wall, the incarnation of the Word. Tot in nostro ruinoso & pleno rimarum pariete invenit foramina, quot nostra infirmitatis in suo corpore sensit experimenta. Every infirmity which he had experience of, and did suffer in our frail nature was (as it were) a chink or a breach in our Wall. And how truly may we say here, that Christ did look forth of our windows, and show himself through our grates, when for the sins, and near approaching destruction of this City Jerusalem, he broke forth into such abundance of tears; and well might jerusalem (had they but known at the least in this their day the things which belonged unto their peace) hearing this bitter lamentation which Christ wept out for them, have taken up those words of the Spouse; It is the voice of my well-beloved, for it was his great love which caused that flood of tears. They were able when they saw him weep for Lazarus to prognosticate presently, and tell what planet it was which governed that shower of tears, for they cried out, Behold how he loved him! But when he wept for them, their Astrology failed them. And when he was come near. That Christ did come near to jerusalem, that God doth daily come near to us, we see here and perceive hourly: but what should move Christ to come near to that City, what should move GOD to come near to us, there is the wonder O jerusalem, jerusalem, thou that stonest the Prophets, and killest those who are sent unto thee; In what part of thee did this attractive virtue lie, that thou wast able to draw the Creator and Redeemer of mankind to a Visit? Was it thy fair buildings? thy Ivory Palaces? thy proud aspiring Turrets? Alas, he had before contemned the glory of the whole world, which the Devil shown him upon the mountain. Was it the Temple? the house of the Lord, which brought him thither? that instead of being a House of Prayer, was become a den of Thiefs, 46. ver. of this Chapter. Was it his last kind entertainment that called him back again? If to be reviled, to be laid in wait for, to be blasphemed, and to be called a confederate with the prince of Devils, hath any persuasive force, any winning or inviting Rhetoric in it, than peradventure it might be that. Was it the holiness of thy Priests, or the strict purity of the sect of thy Pharisees, who cry, Touch me not, for I am holier than thou, that caused him to take this Pilgrimage? Nil horum. No, the Loadstone was in himself, it was his own goodness that brought him thither. For we find him so fare from taking any delight in the spectacle, that viewing the City, as grieved to have seen so much as he did, he raises up a shower of tears, as a watery curtain drawn before those Organs that he might see no more. And what I have said to Jerusalem, may be said to all the sons of men; O ye sons of men, who seek after lies, and pursue vanities; who leave the fountain of living waters, to build ye Cisterns, even broken Cisterns which will hold no water. Wherein can ye suppose your excellence doth consist, that God himself is found to follow after ye, to draw near unto ye? Is it in your righteousness, or works? Is it in the matter whereof thou art compounded? Is it in the fair structure of thy body? or in that which informs thy body, the beauty of thy soul? None of these. As for righteousness, thou hast none of thine own. As for thy works, they are corrupt, there is none that doth good, no not one. The materials of thy bodies frame, no better than a little red earth, from whence thy grandfather Adam had his name. Go down into the Potter's house (as the Lord to the Prophet jeremy) and there thou shalt learn wisdom. If thou be'st proud, there thou shalt read a lecture of humility, and behold that which will abate the haughtiness of thy spirit; there thou shalt see thy poor kindred, the Potter's vessels, and say unto the Pitcher, thou art my Brother, and unto the Potsherds, ye are my Sisters. No, we have no virtue in us to invite God to come near us. The loadstone too is in himself, it is his mercy that brings him to us: and it should be our wisdom and gratitude, as God is pleased to come near to us, for us to draw near to him, to meet him in the half way, to arise with the Prodigal, forsake the fare Country wherein we live, the Tents of Kedar, and cry, I will go unto my father, and say, Father, I have sinned before heaven and against thee, and am no more worthy to be called thy son; which if we do, this stream shall then take an other course, and instead of falling into this dead Sea of tears it shall make pleasant Meanders, through the same fragrant valleys it came thorough at the first, creep back again to the fountains Head from whence it had its Original, the Mount of Olives, it shall become a navigable and safe river to carry us back again to God, and instead of husks the fatted Calf shall be killed for us, and for weeping the minstrels shall be heard to play in the house, whilst our elder brother stands without, envying at the jollity. But alas, he stands without still, (God of his mercy once bring him in) jerusalem did not know in this her day, the things which belonged unto her peace, and therefore we must follow the natural watercourse of the Text, which now leads us to the place where it falls into the second. And beheld the City: Christ's vidit. Foelix quidem illa Civitas (saith one writing upon this place) si hac visione non fuisset abusa; non enim solet ex Dei intuitu sequi perditio, sed salus. O happy City, hadst thou made but a true use of this gracious Aspect: for salvation, not destruction uses to wait upon the Eyes of God. Thus He looked upon St. Peter, Luk. 22. ver. 61. Thus He looked upon Zacheus in the figtree, at the 5. verse of this Chapter. Thus did He look upon St. Matth. in the 9 of his Gospel. Which look, of a Publican, of a receiver of Custom made him a Disciple and Apostle of the Lord. And how truly may we all call our God by the same name which Hagar abraham's maid called him by the Well Beerlahairoi. Tu Deus qui vidisti me, Gen. 16.13. Then she called the Name of the Lord who spoke unto her, Thou God lookest on me. For all our happiness, nay all that we have is comprised in that Title of God given by Hagar, Thou God lookest upon us; and on the contrary all our misfortune, all our misery is comprehended in this, Tu Deus qui avertisti oculos. Thou God hast turned thy face from us, as David in the 104. Psalm. Hid but thy countenance, and they are troubled. The whole World is but like this City of jerusalem to which Christ here draws near and looks upon. And how? Why, meek, sitting upon an Ass, and a Colt, the foal of an Ass. God looking upon the world from above, and being filled with compassion towards it, that he might redeem it, descends (as it were) from his Throne in Heaven, and gets upon an Ass used to the yoke, (i) joins himself to our humane nature, and subjects himself to our infirmities. Nor is St. Augustine much differing from this, who in one of his Sermons de Tempore; Haec Asina est Ecclesia, quae prius portabat Balaam, nunc autem Christum. By this Ass (saith he) is meant the Church, which first carried Balaam, the great Sorcerer, the Curser, the Devil, it was once oppressed by him, but now Christ himself rides upon it. He beheld the City. Christ sitting upon an Ass, (i) God and man, united together in one Person. He beheld as God and man, he wept as man only. He beheld as God and man, and therefore a strange variety of actions and passages must needs be at this time in the Eye of Christ. I do not mean concerning those natural vicissitudes, changes, diversities of orders and degrees, and the executions of them, which were, are, and always must be in the world: as that at the same instant, some should be borne and some die; the same moment of time, to produce both weddings and funerals, and a thousand other several and divers occurrences, being like the Monsters bred of the slime of Nilus, not one in shape like unto another: but taking only the sins which were committed, which were the procurers of the tears which follow. An Age would not suffice to describe the spectacle. Once, Christ beheld the City, God beholds the world, not only with the Eye of his compassion, but also with a searching and observing Eye. He marks every action of thine, he hears every word, though it be spoken in thy secret closet; nay thy thoughts which like Embrios, imperfect births, lie smothered in thy breast, are not, nor cannot be hid from him. How careful therefore ought we all to be through the whole course of our lives. For if the woman in the 1. to the Corinth's 11.10. 1 Cor. 11.10. aught to have a covering upon her head because of the Angels: and if we are to do nothing but comely things (in an other place) because of the Angels who see and observe us. O how much greater regard than ought we to have of our actions, knowing that God himself is the surveyor of them, in whose sight the Angels themselves are not pure. O had we but this always in our minds, did we but verily believe that the Eye of GOD was always upon us, certainly we should not then sin against the Divine Majesty with such a high hand as we do. Let us not deceive ourselves. He who made the Eye, shall not he see? and can there be any thing hid from him who created the light? He sees many times and will not seem to see, because he would have thee to take notice of it, and see it thyself, and so repent: but if thou wilt not, the time shall come when thy eyes shall be opened (though too late) and thou shalt be presented with no other prospect, but that of thine own misery, and the wretchedness of thine estate. Tandemque fatebere— Nec surdum, nec Tiresiam quenque esse Deorum. And so we are fallen into the third river, which by the Tribute it receives from the two former, emptying themselves into it, is become a fair and navigable stream, and we will anchor here awhile. And when he was come near, he beheld the City and wept. We find Christ in the Gospel weeping thrice: At the Sepulchre of Lazarus, john 11. Here in my Text, looking upon the City: and afterwards in the Garden, in that triplicated and vehement form of prayer; Father if it be possible let this Cup pass from me, as the Author to the Hebrews interprets that part of Gospel, Heb 5.7. He wept at the Monument of Lazarus to see men buried in their sins: he wept here for the obstinacy and hard heartedness of the jews: he wept in the Garden, to see how little men esteemed sin, and that Sacrifice he was about to make for sin: but that he ever laughed we cannot find. Ingemuisse illum legimus, risisse non legimus: for indeed it was no part of his business which he came about: he came not to enjoy the pleasures of the earth, but to expiate our sins, to make an Atonement for us. We had laughed before, plus quam par fuit, a little more than our shares, and he comes to weep for that laughter of ours. He wept. I cannot yet be satisfied, the seeming palpable incongruity of this form of speech doth so trouble me. For how is it possible (me thinks) that he should weep? There be four Causes of grief rendered in the Schools, which we may call forms of Identity. For there is not one of them but comprehends all the rest. 1 The first is Amissum bonum, & malum conjunctum. A lost or absent good, and a present or acquired evil. I will not trouble ye with the dispute which of these two hath the precedency in causing this affection of Grief, neither need they trouble themselves to make it a question amongst them, if privations were the same in the apprehension of the soul, as they are in the things themselves: For a present evil in itself being nothing else but the absence or privation of a good; certainly it must be all one to grieve for the evil that is present and the good that is absent. But being that grief is a motion of the appetite following the apprehension of the soul, and that in the apprehension the privation of a good hath rationem cujusdam entis, the reason, shape, or outward appearance of a certain thing that hath a being, under that shape, it may rather be said to be the object of grief, than the good which is lost: because an evil that is felt and present, is nearer and more sensible, strikes a deeper impression into the apprehension than the good which is absent, although in themselves they be all one. As sickness, though it be nothing but the privation of health, is nearer to the apprehension, and more felt under the name and reason of sickness, which is a present evil, than it is under the reason and name of the privation of good, which is health. But which of them soever hath the pre-eminence in the first place of object, doth not much concern us: Let it suffice us to know that neither of them both have any thing to do with Christ. For how can he who is Goodness itself, lose that which is good? and can any evil be said to happen to him, who is the fountain from whence is derived all that is good. 2 The second Cause of Grief (they say) is Concupiscentia, concupiscence, or a desire of that absent good which we are sensible of that we want. And as the first Cause was Causa sicut finis, the object to which grief doth tend, so this is Causa sicut unde, A Cause as from whence the beginning of the motion is. As in the natural appetite of a stone or any other heavy body being to move downwards, the cause as the end is the place whither it tends, the centre of gravity, having a kind of Magnetic virtue in it, which draws it thither: The cause as from whence is the natural inclination of that body arising from the form of it, which is heaviness. So the cause of grief as the end, is the evil which is present; but the cause as from whence this motion is, is the inward inclination of the appetite which doth incline chief, and in the first place to that which is good: and secondarily and by consequence to the shunning of evil. Now this concupiscence or desire longing after good, finding it absent, and in the room of it its contrary which he hates, is immediately turned into a grief: or rather not turned into a grief, but it still remains with the grief, to make the grief the greater, continually desiring that which cannot be had. But neither is this cause able to lay any hold upon Christ: for can he desire any absent good, who hath all that is good continually present with him. 3. The third Cause they will have to be Appetitus unitatis, A desire of unity or union. And this is nothing else but the second reason clothed in another phrase: Or if there be any, it is but a little Metaphysical difference, which doth not consist in the thing itself, but in the reason of manner of apprehending the thing. And so after the same manner that the desire of good was said there to cause grief, so here the desire or appetite of Unity, which is nothing else but good apparelled in another kind of dress, for the good of every thing (we know) doth consist in a certain kind of Unity. And therefore the Platonics, who were altogether for Harmony, and said, That the whole frame of the world was nothing else but a Musical Instrument, set in tune by the hand of that primum ens, and primum principium, which is God, do as well make unum à Principium as bonum. Both which bonity and unity by the way of Participation, although coming infinitely short of that excellence which is in the fountain of that bonity and unity, is communicated to the creatures, as conducing to their perfection. Now when any thing is cut off from this unity of the creature, or added which is superfluous, (although it be but in his apprehension only, and not really) finding his unity infringed, (which is the perfection of the creature) desiring this unity which is absent, and finding a present impediment, immediately this desire begets a grief. But neither can this cause come near or once touch Christ, for he is so fare from wanting or desiring this secondary unity, this unity of the creature, that he is Vnus cum unitate prima, One with unity and bonity itself. 4. The fourth cause which they render is this. Potestas cui non potest resisti. A stronger power which cannot be resisted. For if a present or conjoined evil be the proper object of sorrow, (as is already proved) then that must needs be a cause of that sorrow which makes or works the presence or conjunction of this evil, and that is a stronger power. For although many times we suffer damage and hurt by a power which simply and in itself is less (as in our slumbers we are often troubled and molested by a Gnat, so poor a creature that one fillip of a man is able to destroy a million of them) yet in that regard that it hurts, it must be called a greater. Si●n●nullo modo major esset, nullo modo posset nocere (saith Aquinas.) For if in some kind it were not greater, it were impossible it should hurt us in any kind. But what power in the world can be greater than he, to whom all power in heaven and earth is given? We are not yet got out of the Labyrinth. Let us once more consult with the Text. And when he was come near, he beheld the City, and wept for it. The knot is untied, the verse interprets itself. He wept for it. Not for himself. He doth agere personam alterius. He wept for the City. Delirant reges plectuntur Achivi, was the old saying. The Kings commit the offence, and their Subjects suffer for it. But here we may justly invert that speech, and say, Delirat populus, plectitur eorum Rex. The people, the Jews have sinned, and their King, the King of the Jews, he bears the punishment of their sin. And the City of jer. might very opportunely have used those words of David (with a little alteration) in the last Chapter of the second book of Samuel. Behold I have sinned, yea I have done wickedly, but this Sheep what hath he done? What hath he committed, that his eyes should send forth such plenty of tears as they do?— And wept for it. The wonder ceases. For now we are able to find all those four several causes already mentioned, in this grief of our blessed Saviour. First, For in the first place, jer. had lost, she had quite deprived herself of all her good by her sins and obstinacy: and evil was also hard at her door. Destruction did hang over her head, like the sword in the twine thread over the head of the Parasite in the Throne, waiting but when the breath of the Lord would break it in sunder. And therefore he wept. Secondly, There was concupiscentia, a desire of that absent good they were deprived of. Which desire should have been in them, but because a kind of Lethargy and Stupidity had seized them: he who bore the infirmities of us all, entertains it into his own bosom, into his own affections. He desired the good of them, which they did not themselves, and therefore he wept. Thirdly, he desired also their unity, their perfection, which doth consist in the concatenation, as it is tied to, or derived from (as the beams from the Sun) that primum unum & bonum, that first One, unity itself, God. Which chain of participation being broken, and a separation made by reason of their sins, therefore he wept. Fourthly, He perceived also that there was potestas fortior, a power which was too strong for them, the power of hell, sin, and darkness, which did bear rule over them, and therefore he wept. He wept not for the dead City, for the walls which were shortly to be overthrown, for her fair Towers and buildings which were shortly to be demolished, for her Temple which he knew was afterwards to be defiled, and cast down to the ground, not one stone left upon another. He did not weep principally (I say) for this. (Although peradventure his grief might cast an obliqne eye thither too) but the chief cause of his mourning was the sins and blindness of the people. Which Action as it doth confute the Heresies of Valentinian, Cerdon, and others, who deny Christ to have had a natural body, and affirm that he was not borne of a woman, neither had flesh, nor suffered any Passion: but had a body merely fantastical, and did fain only to suffer; and beside, shows unto us his infinite mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which was touched with a fellow-feeling of our infirmities: So especially it teacheth us what the true use of tears is. They are not to be lavished out upon every slight occasion: but to be reserved to be spent for sin. That is their proper object. I do not go about to make a mutilation in our affections, or to Preach the Doctrine of the Stoics to ye, who would have no passions at all; There is a sorrow, there is a debt of tears which we own (and Nature will exact the payment of us) to the Urn of our deceased Parents, Children, religious Governors, Kinsfolks, and Friends. joseph weeps for his Father jacob seven days, Gen. 50. The children of Israel wept for Moses in the plain of Moab 30. days. Deut. 34. But yet with joseph we must weep for our Father jacob but seven days, (i) our mourning must be moderate: we must not with the Egyptians bewail him seventy days, as men without hope, as they did in the third verse of that Chapter of Genesis. We cannot weep too much for our sins, for any thing else we may. There be other remedies which God hath provided for our less dangerous maladies, and we are to use them. If thou be'st deprived of thy goods, take jobs confection, and try what good that will do thee. The Lord giveth and the Lord taketh away, blessed be the name of the Lord. Naked I came out of my mother's womb, and naked I shall return again. Which very consideration (we see) wrought a cure upon that good man. Do not weep for this, it is not worth thy tears. Vnicus raptus est filius? (as St. Jerome to Paula, comforting her for the death of her daughter Bresilla) Durum quidem, sed tolerabile, quia sustulit ille qui dederat. Is thy only son, or thine only daughter ravished from thine eyes by an untimely death? 'tis hard, but yet to be endured, when thou considerest that it is that same gracious God who lent thee that son or that daughter that hath taken them from thee again, neither must thou weep too much for this. But I cannot follow any more particulars, and I have dwelled too long in this little Bay into which I diverted. We will now make out into the river again. And wept for it, saying, (the force of the stream ye see carries me down into the next verse) O, if thou hadst known, even thou, at the least in this thy day. Loquitur lachrymas. He doth not only weep tears, but he speaks tears. One word as it were) trickling down after another, separated from its fellows, as if there were no acquaintance betwixt them— O, if thou hadst known— there he stops— even thou— there he makes another stop— at the least in this thy day— there he stops again— those things which belong unto thy Peace!— What now? Like a great Viol with a narrow mouth, he is here quite stopped up with his own fullness. Not a drop more yet. Those thoughts of sorrow which knock at his lips for passage, like a crowd at a little door, while every one strives to be first, the passage is clogged up, and none of them can get through. But I discover something else coming out,— But now are they hid from thine eyes. Quid hoc Domine jesu? quid hic sibi vult verborum saltus? What should this mean? what dependence have these last words upon the former? Art not thou, who art the Word itself, able to make a congruity in thy words? Thou who wast able to create such a ravishing harmony in the world, one thing so sweetly in a comely subordination depending upon another, canst not thou make music of a sentence? make that agree together? Yes. Here is agreement. Here is Music. More, here is Rhetoric. More than that, here is the height, the very iexcellence of all Rhetoric, in this broken speech of our Saviour. For if words be nothing else but our thoughts apparelled in eyrie syllables, but the expression of our thoughts; then of necessity those must needs be the best words which come nearest to the true expression. (as that Picture is the best, not that hath the smoothest, or the most pleasing countenance, but which most resembles the life it represents) Now we would account him but an ill describer of a Passion (whether of joy, sorrow, anger, or any other) who makes his sense and words run in a fine, smooth, oily course, without any breaches or abruptions: as if the Soul in that troubled sea of Passion (like the King-fisher in the Haltion days) were at leisure to build a curious and well-ordered nest of words. No, Christ here doth so truly set forth to us the Image of a troubled Soul, as they may seem not to be words which he speaks; but as if sorrow scorning to use the help or mediation of words, should speak itself in its own proper language,— O, if thou hadst known, even thou, at the least in this thy day, the things which belong unto thy peace! What then? As in that speech of the Father, who being found weeping, and the cause of his sorrow demanded, answered, Filius, unicus, habilis, & pollens ingenio, Adolescens,— My son, my only son, a young man, of fair hopes— and being able to go no farther had his imperfect speech made up by a slander by, relieving his halting sentence (though small relief unto himself) by adding that word, Obiit diem, is dead, which he for the greatness of his grief was not able to pronounce himself: So must we make up this imperfect speech of Christ's, which the thought of the sins and neere-drawing confusion of the City would not suffer him to finish. Si cognovisses & tu. If thou hadst but known the danger thou art in, and me thy Saviour, who am here at hand to deliver thee out of that danger,— What then? Thou wouldst have wept, as I do now; thou wouldst have turned all thy jollity into mourning and repenting thee of thy sins in sackcloth and ashes, wouldst have sought for forgiveness at me thy Redeemer? But now they are hid from thine eyes. Which latter part of the verse, like the Serpent carries the sting in its Tail. For it was the consideration of that indeed which caused all these bitter tears; namely because their day was past, it was hid from their eyes. But I am called back by the words of an Expositor. Domine (saith he, entering into a Dialogue with Christ) te rogo, cur inquis quod illi te non noverunt? Lord, what dost thou mean to say, they did not know thee? Did not the Multitude carry Palms in their hands, (as ensigns of thy victory which thou shouldst obtain over sin, death, and hell) meet thee in the way? Did they not spread their garments before thee? Did they not call thee with an unanimous consent, The King of Israel? the son of David? crying, Hosanna, Hosanna, in the Highest, blessed be the King who cometh in the Name of the Lord. What answer Christ himself would have given him, we do not know; conjecture we may, and first thus. As for those people who met him in the way with Palms in their hands (as upon this day, which from thence, by the institution of the Church, still retains the name of Palm Sunday) with Palms I say in their hands, and exclamations of great joy, which there are called a Multitude; Alas! what were they in comparison of the whole City, but as a drop to the Bucket? beside that multitude was but of the common ignorant sort of the people; few of the Rulers, or Pharisees were there, and such as were there, were so fare from joining with them in that joyful confession, that they call to Christ to rebuke the multitude, ver. 39 Master rebuke thy Disciples. But Christ who bore the nature and infirmities of them all, did thirst after the salvation of them all. Again, he who is the searcher of the reines and heart, did peradventure discover that however their outsides did flatter him, using a great deal of fair Ceremony and religious Compliment, yet for all that many of their hearts were fare enough from him. He perceived, for aught we know, some amongst that multitude (such is the levity and inconstancy of the people) who, for all their Hosannas now (drawn to it, it may be, for companies sake, or else for the novelty and strangeness of the thing) were afterwards as loud in the other voice, Crucifige, crucifige, His blood be upon us and upon our children. And therefore well might he say, they did not know him. They do not know Christ truly, neither will Christ know them at the last day, who are only worshippers of him in outward Ceremony, and not in the Heart. The outward Ceremonies of the Church, the carrying of Palms in our hands, (i) the adorning of the House of the Lord with comely ornaments, is good, novimus, we confess it. The spreading of our garments in the way, our worshipping and crying Hosanna, bowing at the blessed Name of Jesus, is comely, holy, befitting and reverend. Quis enim potest negare? but as the Poet to proud Fabulla, Sed dum te nimium Fabulla landas, Nec dives, neque bella, neque puella es. But should there be too much stir kept about these things as is objected to us, and the service of the inward man in the mean time neglected, they would be in the esteem of God neither comely, reverend, nor holy. For he is more pleased with the worship of the heart, then with all the outward pomp of their Feasts and new Moons. But this discourse is not altogether so fitting for the times we live in. Alas! there are not such multitudes of us now, who are found meeting our blessed Saviour with Palms in our hands, worshipping and crying, Hosanna, spreading our garments upon the Ass, and in the way: and yet for all this, although the number be but small, compared unto the multitude of the mockers, but live the gleaning after a Vintage; yet see if our new pharisees be not as busy now as ever the old ones were about Christ, crying, Master, rebuke thy Disciples; and saying with Judas, (who was a Thief and carried the Bag) Wherefore serves all this waist? To what purpose are all these Palms and branches of Trees? all this worshipping, and crying, Hosanna in the Highest? These garments spread in the way? all this outward Ornament and Ceremony? It follows in the verse: Hadst thou but known, at the least in this thy day, the things which belong unto thy peace! but now are they hid from thine eyes. Ye observe here that Jerusalem had her day of Peace, she had her time of mercy and grace offered her. And ye may observe also, that Jerusalem did neglect this proffered grace, it was hid from her eyes. Who was it that hide it from her eyes? Why certainly our Saviour Christ will prove the best Interpreter of himself: Jerusalem, Jerusalem, which killest the Prophets, Mat. 23.37. and stonest them who are sent unto thee, how often would I have gathered thee together as a Hen gathereth her chickens under her wings: but ye would not. He doth not say, but ye could not, but ye would not. Surely the fault was their own. They had a day, and the Sun shone clearly over their heads, but they hoodwinked themselves, shut out the light, and would not see. But I perceive this sea of tears is now proved a depth of doctrine (wherein the Leviathan may sport himself) and all this while we have but stood upon the shore and viewed only the troubled surface of this deep. Nor dare I adventure any farther into it. The Well is deep (O Lord) and I have nothing wherewith to draw. Let those who have lines and plummets fit for the undertaking of such a work, sound and dive to the bottom of this deep. I will content myself with St. Peter, to take a journey to Christ upon the face of the Sea only, to walk with him upon the waves, and if I chance to sink, I will pray with him and say, Lord save me I perish. THE SEVENTH AND EIGHTH SERMONS, PREACHED Upon the two first Sundays in Advent. CANT. 2.8. It is the voice of my beloved; behold he comes leaping upon the mountains, and skipping over the hills. THe Church, in her pious care and wisdom, hath instituted no great Feast through the whole year, but she hath both appointed to it days of preparation, and days of attendance. The solemn time of Lent that prepares us for the great feast of Easter, which being come, we see it accompanied (for the greater state) with two attendant Holy days: so likewise Whitsunday is prepared unto us by Rogation week, and waited upon also, when it is come, by its two Holy days which follow it. And this great and high Festival of the Nativity of our blessed Saviour (which now draws near upon us) as it hath its twelve days of Attendance, so it hath four Sundays of preparation, which are called the Sundays in Advent, the ancient Christians styling the birth of Christ, or his coming in the flesh, by the name of Advent. And why there be four Sundays, or week's preparative ushering in this Feast, some do take upon them to affirm, that it is to signify to us the four Advents of our Saviour. The first, is Adventus ejus ad homines. Secondly, In homines. The third, Contra homines. And the fourth, Super homines. The first, His coming to men, in the flesh. The second, His coming into men, in the spirit. The third, His coming against men, at the day of each particular man's death. And the fourth, His coming above men, in the day of judgement. Of all which Advents of Christ, this mystical Text of ours may be understood. Behold, he comes leaping upon the mountains, and skipping over the hills. There be some Interpreters who writ upon this place, who accommodate this Text to the freedom of the children of Israel from the 70. year's captivity in Babylon, by Cyrus the Persian. The first and second verses of this Chapter, they will have to understand those times of deportation, when Nabuchadnezzar like a furious tempest, did sweep and carry before him all that was precious in the land of Israel, Her King, her Princes, her strong men of war, all her cunning workmen, all the treasures of the house of the Lord, all the treasures of the King's house. 2. Kings 24. ver. 1. I am the Rose of the field, the Lily of the valleys. ver. 2. Like a Lily among the thorns: so is my beloved amongst the daughters. And this they will have to be a Prophetical complaint of the Church in those lamentable times, exposed to all depopulations, and conculcations of the barbarous enemy. juxta florem in agro sine munimento. The third verse. Like the Apple Tree amongst the Trees of the Forest: so is my beloved amongst the Sons of men. This they will have to depicture out the quiet, though poor estate of those reliquiae populi, those relics of the people, which were left behind under the tuition of Gedaliah, who here (they say) is meant by the Apple tree, under whose shadow they had delight. Humilis hic erat ad proceritatem priorum regum, vel ad altissimos Cedros qui florebant in Babyloniis montibus: And he indeed was but a shrub, the Thistle of Libanus, if we compare him with their former Kings, or with the tallness of those Cedars, which (though in captivity, yet in some sort) did flourish upon the mountains of Babylon. I might lead ye farther down with me into the Wine-Cellar, and tell ye what they will have meant by that (the King had me into his Wine-Cellar, and love was his banner over me) namely their enemy's land, partly Babylon, partly Egypt, whither much of the people at the cutting off of Gedaliah, did undertake a voluntary exile. Introduxit me Rex in Cellam vinartam, non in domum convivii (as one notes) The King had me into his Wine-Cellar, not into his banqueting house, which you shall find if you look into the 7. of Ecclesiastes, rejoicing in another name. The heart of the fool is in the house of mirth: In domo comp●tationis. As if the Spouse had said here, The King had me into a melancholy and sorrowful Cave, in locum subterraneum, into a Caverne of the earth, (as ye know most of our Wine-Cellars be) yet notwithstanding there she found Wine: The Spirit and the Word, which be often compared to Wine, still bore them company. Nec Ecclesiae in his miseriis consolatium defuit, cui Carcer vino refertus. It was impossible that the Church in these miseries, should want comfort, when her very prison was a Wine-Cellar. But I come to this verse in the Chapter, which I have chosen for my Text: and this they will have to be (as I told ye) the coming of Cyrus to their deliverance. It is the voice, etc. She falls into an abrupt mention of it, as if from a fare she had heard the voice of her well-beloved calling to her, and distracted (as it were) with joy at the unexpectedness of the news, she breaks forth into this sudden ecstasy, It is the voice of my well-beloved. And this is nothing else (say they) but a Prophecy of that great joy which all those Captive Jews did feel at the rumour of those warlike preparations of the Medes and Persians against Babylon; for now they knew that the time of their Manumission was at hand, which was prophesied by jeremy in his 50. Chapter. The latter part of the verse sets out unto us the speediness of his coming. Behold he comes leaping upon the mountains, and skipping over the hills. As the Comic Poet saith, Cervum cursa vincit, & gallatorem gradu. He came leaping over Nations, and striding over Kingdoms, as if he had had Styles on. And as it is in the next verse, My well-beloved is like a Roe, or a young Hart. How quickly did he leap over the Armenians? Lydia? Hyrcan●a? The Bactrians? Susians? Carians? Phrygians? Cappadocians? With that lightness that he scarce left any footsteps behind him: so soon did be vanquish them. But me thinks this interpretation is too dull and earthy, and fare below the dignity and majesty of this so divine a Song. So that we may say of this Text, as Christ did once to the people concerning Solomon, A greater than Solomon is here: So may we say certainly, a greater than Cyrus is here, is meant, here, of whom Cyrus himself was but a Type. The coming of that true Cyrus in this place is meant that Conqueror, who made preparation for war, who came into the world, assumed our flesh, by him sanctified, and made the weapons of his righteousness to redeem his chosen Nation, whom Nabuchadnezzar (the devil) had carried into Captivity (into Babylon.) This Text than may set forth unto us either the coming of our blessed Saviour in the flesh, when in the fullness of time he was borne of the Virgin, suffered the frailties of humane Nature, and at the last, death for the sins of the world: Or else his coming in the Spirit to each particular faithful soul. But before I fasten upon any of these, give me leave to take up an Observation or two by the way, which cannot be very well passed over in silence. The first is, that hearing goes before seeing: The Church first hears the voice of her Saviour, and afterwards she sees him. This is the order which the holy Spirit observes in many places of sacred Scripture. Hear O daughter and see, as ye have it in Isay, and as it is in the last of job; I have heard of thee by the hearing of the ear; but now mine eye hath seen thee: And in the second of the Acts, when that Comforter which Christ had promised, came unto them, ye shall read that first upon a sudden there was a sound heard from Heaven, as of a mighty and rushing wind, and after the Cloven Tongues like fire appeared. If ever we hope to be made partakers of that beatifical vision hereafter in the heavens, which the blessed Angels so thirst after, and though they daily enjoy, yet can never be filled with, One glimpse of which upon the mountain, was enough to make Peter cry out, Lord it is good for us to be here, let us build three Tabernacles, one for thee, one for Moses, one for Elias, he never thought of building of one for himself: He could have been content to have lain himself without a shelter, so be might still have enjoyed this blessed sight. If ever (I say) we look to see the face of God hereafter with joy, we must first hear his voice; hear him in his Prophets, hear him in his Apostles, hear him in his Priests, in the dispensers of his Word and Sacraments. The second is, that the Church no sooner hears but presently she knows him by his voice. It is the voice of my Well-beloved (saith she.) She lays it down peremptorily. My sheep know my voice, saith our Saviour. If we understand this Text, of the coming of Christ in the flesh, ye may be pleased to consider with me; 1 His motion. He is said to come. 2 The manner of his motion, which is double. Of his dignation, he leaps upon. Of his repudiation, he skips over. 3 The way, which is double too, according to the duplicity of the manner. Of his dignation, or mercy, he leaps upon the mountains. Of his repudiation, or anger, he skips over the hills. In every motion (we know) there be two terms. 1 The place or term from which the motion is begun. 2 The place or term where the motion ceaseth. The place from whence Christ came, was heaven. The place he came to, was the earth. En quantum saltum dedit (saith St. Bernard upon this place) a summo coelo ad terras! and mark the propriety of the phrase well. Saltum dedit, he gave a leap: this journey of his was voluntary. And therefore to take that objection away, which might be made out of the seventh of St. john's Gospel, verse 28. Yet I am not come of myself, but he who sent me is true; saith St. Augustine in the same place. Quod videtis me in carne, ipse me misit. In that ye see me made manifest in the flesh, in that relation, he sent me. And immediately after, Vbi audis, ipse me misit, noli intelligere naturae dissimilitudinem, sed gerentis authoritatem. When thou readest this word, he sent me, do not by that understand, or thereby gather, that there is any dissimilitude or disparity in the Nature in the Deity; but rather conclude the authority of him who was sent, who indeed himself was the sender. Victus es O Archangele, transiliit te, qui praemisit te (saith St. Bernard) quem modo in coelo reliquisti, in utero reperis. O Archangel Gabriel, thou art overcome, he who sent thee, is arrived before thee, him whom but now thou leftest in Heaven, thou findest in the womb. Observe therefore what our Saviour Christ saith himself in the third of St. john's Gospel, verse 13. when he was upon earth, discoursing with Nicodemus. For no man (saith he) ascendeth up to heaven, but he who descended from heaven, the Son of Man, which is in heaven. He doth not say, which was in heaven, but which is in heaven. A miracle! In terra loquebatur, & in coelo se esse dicebat. That very instant wherein Christ spoke those words upon earth, he was present in heaven. Semper enim ibi erat Christus, quo fuerat rediturus. For Christ was ever there, never departed from that place, to which he was to return. Wherefore St. Augustine glosses upon this place thus; Sic venit ut inde non abscederet; sic redit ut nos non derelinqueret. He so comes from heaven, that still he remains there: he so returns thither again, that still we have his presence here. Quid miramini? Deus hoc facit. Why do ye wonder? it is God who doth all this, whose glorious presence fills the whole world. And this may give some satisfaction to that objection which may be made; How can God be said to move? to come or to go? to ascend or descend? when there is neither ubi nor quando in Deo, neither relation of place, nor time in God? It is answered, That it is true that God is every where. If I ascend into heaven thou art there: If I lie down in hell thou art there also, let me take the wings of the morning, and dwell in the uttermost part of the Sea, yet thither shall thy hand lead me, and thy right hand hold me, saith David. But yet the manifestation of his presence is not every where. God is said to come to a place, when he is pleased there to manifest his presence. So CHRIST is said to descend, to come into the world, into this lower world, when he out of the riches of his mercy, did vouchsafe to appear in the flesh And for the other branch of the objection, that God cannot be said to move, because his actions are not limited or measured by time: it is true again, For St. Augustine, In aeternitate sempiternus est dies, qui nec praeceditur hesterno, nec excluditur crastino. In eternity Time hath no place: for there is a day which hath neither a yesterday to go before it, nor a to morrow to thrust him out of his place. But yet in regard of us, God may be said to do many things in time I, that very gracious act of Gods in assuming our humane Nature, is said to be done in the fullness of time, Gal 4.4. When the fullness of time was come, God sent his Son made of a woman. Now we have seen how God may be said to move or to come, let us look upon the manner of his coming, & the way both together. Behold, he comes leaping upon the mountains, and skipping over the hills. He leaps upon, he skips over. The Spirit of God like the wind, moveth which way it listeth. I will have mercy on whom I will have mercy. Ecce venit saltens in montibus, transiliens colles. But what should these mountains signify? If we take them for the mountains, which St. Matthew in the Parable of the lost Sheep speaks of Cap. 18. ver. 12. Wherein the ninety and nine were left: For St. Bernard makes the point there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he left the ninety and nine in the mountains, and not he left the ninety and nine and went into the mountains: If (I say) we understand it thus, then without all question the blessed Angels are here meant, when that good Shepherd who laid down his life for his Sheep, did leave the ninety and nine (that infinite multitude which had not erred) in the celestial mountains, in heaven, in rest, and safety, and came down into the wilderness upon earth, in pursuit of that One which had strayed poor mankind, which at the length he found, and with joy returned to those heavenly habitations. What are these mountains then but those glorious Citizens of heaven, which our Saviour calls there Sheep? ipsi sint montes, qui & oves (saith a Father) that these mountains and the sheep might be all one. But this may seem very harsh, that mountains should feed upon mountains: and indeed if we take it according to the literal sense, it sounds very unpleasantly, but if according to the spiritual meaning, it is full of mystery and sweetness. Christ the wisdom of his Father, who is the Shepherd of both those Flocks, (as well of those glorious and triumphant Angels and Saints, which feed securely upon the Mountains, which are in heaven; as also of the poor remnant that is below in the valleys, here on earth) doth feed both indeed with the same food, but not after the same manner. We who are Pilgrims here, in the course of our Peregrination, do eat our bread, (our spiritual bread I mean) in the sweat of our brows, For is illum labour & aerumna mendicentes, begging it from door to door, for God will have us so to do to exercise us. There is no grace which we receive, but it costs us a great deal of toil and vexation. We get it either by turning over the writings or hearing the well-digested labours of godly and learned men, or in searching the holy Scriptures; or else we read the invisible things of God, his eternal power and Godhead, in the Creation of the world, in the things that are seen, 1. to the Romans. But the Angels they have a nearer and an easier cut to knowledge then this. They need not foradge abroad for it, they have their provision brought home to their hands. For although we cannot say that they have it of themselves; Yet in themselves they do receive with no less facility than happiness. They are not put to the trouble of discourse, to compose, to divide; but by one simple Act (as in a clear and crystal glass) they either behold all things in their proper nature, in their causes, which the Schoolmen call their knowledge of the evening: Or else they read all things purely and clearly, in the word, in the beatifical vision, and this Knowledge is called their morning Knowledge; for as much difference as there is betwixt the glorious increasing morning, and the dusky, gloomy, and declining evening; so much (nay a thousand times more) is there betwixt these two knowledges. So that these mountains may in some sort be said to feed upon, or in the mountains, (i) in themselves: because they have, and do find in themselves (without stirring abroad for the matter) continually viewing the face of God, continually looking into the word of life, means whereby still to perpetuate their happiness. But ye will ask me how did Christ leap upon these mountains? St. Bernard shall tell ye. Saliebat in montibus (i) in Angelis in quibus & loquebatur, & suam hominibus exhibebat presentiam. He leapt upon these mountains, the Angels, when in their similitude he did speak, and vouchsafe his presence to the Patriarches & Prophets in the old Testament. But he doth not dwell here: for mark the Text well. Behold he comes leaping. Ita salit, ut transilit. He so leaps upon these mountains, that at the last he leaves them too: For he took not upon him the nature of Angels; but the seed of Abraham, 2. Hebr. And if we look into the verse immediately following my Text, there ye shall find him standing behind our wall; Lo he stands behind our wall (saith the Spouse) looking forth of the windows, showing himself through the Grates. He stands behind our wall, (i) our humane nature. Transiliens Colles. Skipping over the hills. These hills, or little mountains which he here will not vouchsafe so much as to touch in his journey, but leaves them without any footsteps of his mercy imprinted on them, may be understood of the Apostate Angels, those powers of darkness which rule in the air, which are not to be reckoned amongst the mountains, those blessed and erect Spirits which stood. For they through their pride have fallen from the height of their excellence wherein they were created: but yet they are not fallen so low, that they can deserve the name of valleys, they are hills still, tumentes colles, hills through their pride, hills, through their barrenness. And therefore we may not without reason conjecture that these are the hills here, (being placed inter montes perfectorum & valles paenitentium, In the midst betwixt the mountains of the perfect and excelse Angels, and the valleys of humble and penitent sinners upon earth) which our Saviour is said to skip over. Surely that curse which David laid upon the mountains of Gilboa. 2. Sam. 1. Where Saul, jonathan, and the Worthies of Israel fell in the battle, had a further reach in it, then only to those material mountains (though not in the intent of griefe-sick David, at that time, yet in the intent of the holy Spirit, which then inspired David.) Ye mountains of Gilboa, upon you (saith he) be neither dew nor rain, for there the shield of the mighty is cast down. What is this Gilboa here, but a Type of the Devil? That overthrow of Saul and the Worthies of Israel, but a figure of those many spiritual massacres, overthrows, and cruelties which he doth execute amongst the sons of men? How were the mighty slain in the midst of the battle, (saith David there) O jonathan, thou wast slain in the high places! How are the mighty slain here, in the midst of the battle, (may we say too) How many thousand of the host of Israel have perished upon these accursed hills? and still do perish daily? And therefore no wonder if he who is the dispenser of grace, doth pass by these hills without once sprinkling them with the dew of his mercy. It was a strange conceit of Origen, who would have our blessed Saviour to leap upon these Hills too: nay more, to be crucified again the second time in the air, for the redemption of the Devils. This error ye shall find refuted by Epiphanius, in his Epistle to john of jerusalem. By St. Augustine, in his 21. book de Civitate Dei, cap. 17. and 23. By St. Jerome, upon the 3. chap. of jonas. By Gregory in the 9 book of his Morals, 45. And by others, and by the same in other places. And whereas we find Ruffinus in his first invective against St. Jerome, to ascribe this heresy to St. Jerome, it is most injuriously done, and proceeds (as may be supposed) from the malice of his emulous Adversary. For St. Jerome was so fare from countenancing of this error, that if we trace him into other parts of his works, we shall perceive him to be one of the sharpest enemies that this Opinion had. Besides the place above quoted, it appears by his 2. Apology against Ruffinus; out of his 1. book against the Pelagians; out of his Epistle to Pammachius concerning the errors of john of jerusalem; out of his Commentaries upon the last words of Isaiah. The place of St. Jerome which Ruffinus traduces against him, endeavouring to fix that aspersion upon that learned and devout Father, is out of his Commentaries upon the Epistle to the Ephesians: Where it plainly appears that St. Jerome did not speak there ex propria sententia, but in the person of Origen. But for your better satisfaction I will name ye three or four places, which shall be enough to put to silence for ever such a monstrous conceit. The first is, that which I named before in the second to the Hebrews: For he took not upon him the nature of Angels, but the seed of Abraham. And again, Rom. 6.9. Knowing that Christ being raised from the dead, dyeth no more, death hath no more dominion over him. And again Matth. 25.41. Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels. If any should chance to answer these words, and say, That it is true, the fire here is called an everlasting fire, but it doth not therefore follow, that their mansion or abiding in that fire, must be everlasting too. Our Saviour shall take away the answer presently, who concludes both the fire, and also their mansion or continuing in that fire to be eternal, at the last verse of that Chapter of St. Matth. And these shall go into everlasting pain, and the righteous into life eternal. Christ skips over these hills. But let us (if ye please) stand still awhile and view the situation of these hills: and we may find them placed (if we do but superficially behold them) most pleasantly for their prospect. They are not so low, but their eyes can climb up in contemplation to behold those sublime mountains above them, the holy Angels: nor yet so high, but that they are able with ease to take a perfect survey of the valleys; Of men on earth. Yet if we do but with a serious and narrow eye consider them, we shall find this place to be assigned unto them by God, for their greater vexation. In poenam suam medium locum inter coelum & terram, de coelo cadens sortitus est, ut videat & invidiat. God hath allotted this middle place betwixt heaven and earth, to the devils who fell from heaven, to aggravate their torments. For how miserable is he when he lifts up his eyes to heaven, and there beholds the infinite number of mountains, (of which he himself was once a part) which like burnished gold with their divine radiance dazzle the beholder's eyes, sounding and resounding with Hymns and heavenly Songs, (of which Choir he himself was once a member) abounding in grace, tall in glory? But how much more miserable; when he looks down upon the valleys, upon mankind below? and sees them rich in faith? flourishing in hope? beautified in charity? adorned with virtues, as with flowers? full of good works, as laden with pleasant fruit? the cool and crystal Fountains (Meander-like) gliding, playing, and making amorous knots upon their bosoms; and all this while himself (who was once a Lucifer, an Angel of light) neglected, contemned, hominum ludib●tum factum, & opprobrium Angelorum, become a scorn and wonder, both of men and Angels? O how this should set us all on fire me thinks to send up praises and thanksgivings unto our merciful God? to lay ourselves down a sacrifice at his feet? and (if it were possible) to send up our very souls in thankful acknowledgements of his divine grace? For what were we better than those beautiful Angels who fell? yet they are passed over; and we are taken to mercy: Christ skips over those hills in indignation, but stays us with flagons, and comforts us with Apples. We are the valleys which he waters with his mercies; and what were the valleys more than the hills? O thou fairest amongst the sons of men, chiefest of ten thousand, What is thy well-beloved more than another well-beloved, that thou art so pleased with her beauty? What difference is there betwixt the hills and the valleys, save only the fruitfulness, which is an adventitious thing, and the effect of thy goodness? Let it be our parts therefore, seeing that God hath been so gracious to us, to skip over the hills, and to water and make us fruitful, and pleasant, who are the valleys, to imitate them so fare, who (as David saith) do stand so thick with corn, that they do laugh and sing: let us sing therefore the praises of him who hath made us thus fruitful, and with the holy Psalmist say always, The Lord be praised. Amen. Behold, be comes leaping over the mountains, and skipping over the hills. Or if ye please, we may understand this Text thus. He leapt upon the mountains, he skipped over the hills: (i) he passed, he overcame all the difficulties and miseries of our nature, those craggy rocks, and thorny mountains of our humanity: nay, he passed over that Mount Aetna of God's wrath too, which had he not endured, without all question would have broke forth in fire and sulphur to the destruction of the whole world. And so his 1. Leap was A gremio Patris ad uterum Matris: From the bosom of his Father, into the womb of his Mother. 2. De utero in Praesepe: Out of the womb of his Mother into the Manger. 3. De praesepe ad Crucem: Out of the Manger to the Cross. 4. De Cruse in Sepulchrum: From the Cross into the Grave. 5. De Sepulchro ad Inferos: From the Grave into hell. 6. And sixthly, From hell, he leaps again into Heaven. De inferis Victor remeavit ad Coelos, saith Saint Jerome in his 26. Chapter of his rule of Monks, where ye may also find all these leaps of our Saviour set down. And this motion of Christ, had the Philosophers no arguments at all to prove it, is sufficient to evince, the circular motion of all others to be the most perfect: He came from heaven first, and he never leaves moving till he is got into heaven again. And if we do but mark, we shall find Christ in the five first leaps to follow us, who had leapt the same leaps before him. But wherefore did he follow us? Ad sanandum & subveniendum. We out of the pride of our hearts, and the crafty suggestions of the devil, did undertake these leaps to our own destruction: but he out of the abundance of his mercy, follows us in our own tract, to seek and to save that which was lost: but in the sixth he goes before us to prepare a Kingdom for all such who believe in him. The first leap which we took was from heaven, from Paradise, from the bosom of our Father, from the favour of God, into the womb of our Mother, into the state of corruption, which is the common Mother of us all. I have said unto corruption thou art my mother, and to the worms, ye are my sisters. But see; we had no sooner taken this leap, (this fall rather, where we might have lain for ever, had God not been as merciful as he is just) but presently Christ adventures after us, for although he was not exhibited until the fullness of time; yet the virtue of his conception, nativity, passion, and resurrection, was in efficacy to believing Adam. He who is immortal became mortal, he who is the Son of God, and thinks it no robbery, to be called equal with the Father, became the Son of man took upon him the form of a servant, that we who are the Sons of men, might be made the Sons of God. 2. Our next leap was into the Manger. We became beast. Man being in honour, saith the Text, (that is, in the state of innocence) had no understanding, but was likened unto the beast that perisheth. jumenta (puto) dicerent, si loqui fas esset (saith Saint Bernard) Ecce, Adam factus est quasi unus ex nobis. Certainly (saith that Father) the very beasts themselves) had God been pleased to have bestowed upon them an articulate language (as he did once upon Balaams' Ass,) would have spoken those words simply & without a figure, which God did at that time figuratively and in a Sarcasme, Behold, man is become like one of us. For indeed what was he else but Beast then, having lost his excellence, lost his understanding, lost his immortality, and (in one word) turned his glory, the image of God wherein he was created, into the similitude of a Calf that eateth hay? But doth Christ leave us here? No. His mercy follows us hither too. Ind est (saith the same Father) quod panis Angelorum factum est faenum, positum in praesepio, appositum nobis tanquam jumentis; And therefore he that is the bread of Angels, was made grass, became hay, (For the Word was made flesh, john 1. And Isay shall tell us in the fourth Chapter what all flesh is, and yet not Isay neither, but the spirit, for a voice said, Cry, and he said, What shall I cry? All flesh is grass, and the grace thereof as the flower of the field) he was laid in a Manger to become food for us, who had through our own disobedience made ourselves beasts. And therefore how well may we take up that holy rapture of St. Bernard immediately following? Heu tristis & lachrymosa mutatio; ut homo, Paradise accola, terrae dominus, coeli civis, domesticus Domini Sabaoth, etc. O sorrowful and lamentable change! that man, the Inhabiter of Paradise, the Lord of the earth, a Citizen of heaven, a houshold-servant of the Lord of Hosts, brother to the blessed Angels, and coheir with the celestial powers, upon the sudden should find himself for his infirmity lying in a Stable, for the likeness that he holds with the Beast standing in need of Fodder, of grass! But much better, and with a fare greater reason may we turn the stream of this ecstasy and cry; O grata stupenda, & lata mutatio! ut Paradisi dominus, coeli & terrae conditor, Dominus Sabaoth, Rex Angelorum, etc. O happy change, blessed and ever to be wondered at! That the Governor and Maker of Paradise, the Creator of all the world, the Lord of Hosts, the King of Angels, God blessed for ever, should lay aside his Majesty, come down from heaven, leave the innumerable company of holy Angels, and be content to become a poor, naked, and distressed Infant, whose best room at his Nativity was a Stable, a Manger his Cradle? O the height and depth of the wisdom and mercy of God He who was Lord of all the world, chooses no better room than a Stable. Non quia non potuit, sed quia homo noluit. Not because he was not able, but because Man would not suffer him. A Paradox! Would not man suffer him? How then was he God? Understand aright. The sin of man and his own mercy would not suffer him. The end of his coming was to seek and to save that which was lost, Mankind: And where should he seek for him, but where he was? Et ecce nunc de grege facta est egregia creatura. For behold now, Man who was once a glorious creature, hath taken up his habitation with the beast. Our third leap,— but stay, we should be worse than beasts if we should thus lightly skip over this blessed leap of our Saviour, this time of preparation for that great approaching Feast (instituted by the Church) seeming to invite us to a further honourable mention. O dies plena miraculorum (saith St. Augustine) Creator fit creatura; qui immensus est capitur; incorporeus carne vestitur; videtur invisibilis, etc. O day full of wonders! The Creator is become a creature; he whom the heavens, and the heaven of heavens cannot contain, is this day comprehended: he who is incorporeal, is clothed with flesh; he is handled now, who cannot be touched; he who is the Ancient of days, is this day become an Infant; or if ye will have all in one word, Nascitur Deus, God himself is borne. Qui natus est primò sine matre in coelis, body natus est sine patre in terris. He who was borne in the heavens from all eternity without a Mother, is this day borne on earth, without a Father. Barbara Pyramidum sileat miracula Memphis. Let Egypt now cease to talk of her molehills of brick, the Ephesians of their Temple, Babylon of her walls, Rhodes of his Colosse. Vnum pro cun●is fama loquatur opus. And let this fill the mouth of all the world. Nor is this all. For than we might indeed wonder, but without any comfort to ourselves: now let us add joy unto our wonder. For natus est nobis puer. There is borne to us a Child, borne to us a Saviour. This was that day, to see which the holy patriarchs and Prophets of the old Testament so thirsted after: Let him kiss me with the kisses of his mouth: for thy love is better than wine, Cant. Chap. 1. Abraham saw this day, and that but in Landscape, a fare off, and yet for all that (saith our Saviour) he rejoiced. And well was it called a day, for then the Sun of righteousness did rise to the world, which before lay steeped in darkness. Blessed are the eyes (saith Christ to his Disciples, Luke 10.23.) which see those things which ye see; for I tell ye that many Kings and Prophets have desired to see the things that ye see, and have not seen them. Upon which words, St. Bernard descants thus; Quare nisi quia nox erat, & nondum venerat illud expectatum mane, cui fuerat repromissa misericordia? Why (saith he) could they not see these things? Because it was night as yet, and that longed for morning was not broke which David so earnestly prayed for in his 143. Psalm; Let me hear thy loving kindness in the morning, for in thee is my trust. How truly may we call john the Baptist the Morningstar? for as that ushers out the beautiful Sun, so did he Christ. He was not that light, (saith St. john in his 1. Chap.) but was sent to bear witness of that light; that was the true light which lighteth every man who cometh into the world. john was but as a Torchbearer before that Bridegroom, who came out of his Chamber, rejoicing like a mighty man to run his race. But to leave this sacred mystery with admiration, being a Theme fit for the pen or tongue of an Angel then of a weak man, let us come unto ourselves. And what shall we render to the Lord again for all this now? I will tell ye. Since it hath so pleased God so to love the world, as to give his only begotten Son to us; let us think nothing too good, nothing too dear for him: let us so love him again, as to dedicate ourselves unto him. Since Christ hath vouchsafed to take such a leap for us, to come from heaven to earth: let us in all thankfulness leap from earth into heaven to him. But ye will ask me, how? Hic labour, hoc opus est. This is a thing indeed desired of all, (for who would not be in heaven?) but it is full of difficulties. I answer, therefore the more noble, the more to be desired. The way to honour is up hill, the passage craggy and thorny, but be not dismayed, for this journey which I speak of is not a corporal, but a spiritual journey. Take thou no care how thy body which must be laid down in the dust, nor how thy soul when it is separated from thy body shall be carried into those heavenly habitations: trust thy Saviour with this, who will take custody of thy soul when thou layest down thy Tabernacle, and in his good time, raise up thy body too to immortality. If thou whilst thou art herein the body, canst take thy thoughts from the earth, and send them on a holy Ambassage to heaven, if thou canst raise up thy thankful heart to a blessed acknowledgement of the mercy of God in thy Saviour jesus Christ, who came down thus to thee, I dare say in this thou hast leapt from earth to heaven: which moving and stirring of thy soul (like a troubled box of precious Ointment, whose virtuous odours slept, till they were awaked by stirring) shall make thee smell sweet in the nostrils of God. Thy lips, O my spouse, (saith Christ in the 4. Chapter of this Song) drops as honey combs, honey and milk are under thy tongue, the savour of thy garments, is as the savour of Lebanon, Camphor, and Spikenard, and Saffron, and Calamus, and Cinnamon, with all the Trees of incense. Which is nothing else but to show us by the similitude of these earthly things, these odoriferous delicacies which are most acceptable to our sense, how pleasing and grateful are the lips, (i) the confessions, the prayers, the thanksgivings of his whole Church in general, or of every faithful soul in particular unto God. We have a saying amongst us, and it is a true one, Ingratum si dixeris, omnia dixeris, Name but the ingrateful person, and thou namest every thing that is bad. But alas! how truly may we quite invert this saying, and inverted apply it ourselves. Omnia si dixeris, ingratum dixeris; Name all things, name all the benefits, all the bounties, all the mercies, which God with a liberal hand hath heaped upon mankind, without weight, without measure, without number; Nay name this mercy of all mercies. So God loved the world, that he gave us his only begotten Son. Yet for all this thou mayest call man ingrateful: For where is our wedding apparel at the Celebration of these Nuptials? Where is our faith? where is our charity? where is our newness of life in these days of preparation? where are our praises? our Songs of deliverance? Vox quoque Maerim jam fugit ipsa, lupi Maerim videre priores. We are Pythagoreans now, Harpocrates or the Wolf hath seen us, such a heavy silence is fallen upon us. If ye ask me how ye shall honour this time truly, Saint Augustine shall tell ye, Cogita Deum Patrem mittentem, cogita Deum Filium venientem, cogita teipsum immerentem: Think upon God the Father in mercy sending his Son; think upon God the Son in mercy come, being sent of the Father, and when thou hast done this, think upon thine own unworthiness, and do this seriously, and it cannot choose but work in thee a love towards God, a hating of thy self, and thy sins, a charity to thy poor brethren; and once, adorn thee with all the graces fitting the celebration of so blessed a time. Our third leap, was the Praesepe ad Crucem, from the Manger to the Cross, from Beast to the curse due to sin. Cursed is every one who hangs upon a tree. But doth Christ leave us here? No. He leaps after us hither too; No sooner are the two thiefs upon the Cross, but lift up thine eyes, and thou shalt find him in the midst of them, crying to the penitent, This day thou shalt be with me in Paradise. And do but read that speech of Christ to judas, in the 13. of Saint john's Gospel. And then tell me whether we may not truly call this a leap of his or no, a leap of joy, a leap of an earnest desire. The consideration of which (me thinks) cannot choose but make our hearts leap within us too, at the 27. verse. And after the sop, Satan entered into him, That which thou dost, do quickly. What should this be which judas was about, that we find our Saviour wooing him to such a speed in the execution of it? That which thou dost, do quickly. Why, if ye will needs know, it was to betray him to the death of the Cross. This was the action to the performance of which our blessed Saviour courts his betrayer. Of such a love as this can no Stories make mention. Had it been to receive a Kingdom, to have had his brows begirt with some imperial Diadem, to have mounted a triumphant Chariot, and from thence to have beheld all his enemies dragged in fetters after him, we should not then have wondered that he had leapt towards it, and murmured at the heavy paces of time: but when we consider that that which he made love to was death; more, an ignominious death, the death of the Cross, the company be so longed to be with, no better than Thiefs; (He was numbered with the transgressors) when we consider that the best welcome he could expect, besides the pangs of death, would be the bitter taunts of his enemies, the banquet they entertained him with (composed by those two harsh and unequall-handed Confectionaries, Cruelty and Scorn) no better than gall and vinegar, that he should leap towards this, and be so desirous to have this done quickly, here is the wonder. I should here describe unto ye those thorny mountains and craggy passages, which Christ overcame in this leap of his from the Manger to the Cross, but this is an Anthem fit for Good Friday; nor do I think it honourable enough for this Argument to be handled in a discourse that is only passant, the greatness of the Theme duly challenging a Tractate of its own, wherein it may command, not serve as an Attendant. And indeed so do all the other, but we must not swell up Sermons into volumes, my intent now being only to give you a glance in my passage, to leap only upon these mountains as I pass by, and not to fix or dwell upon any of them: For should I affect largeness here, ye see I might take occasion from this Text, to write the whole History of Christ. We have brought him (ye see) to the Cross, and there he remains the scorn and laughter of the multitude. But shall we leave him so? Pilat then and the jews have done as much for him as we. Although we are not able to help him in his misery, and can only with his acquaintance in 23. of S. Luke 49. Stand a fare off beholding those things, yet this we may do too, we may join with those people in the 48. verse of that Chapter, who came together to that sight, and beholding the things that were done, smote their breasts and returned. O let us smite our breasts too, as acknowledging all those blows and stripes which fell upon his sacred body, to be due to us. Nos nos qui fecimus, in nos convertite ferrum. That Spear which pierced his blessed side, aught to have been pointed against our breasts: for we have sinned, we have done wickedly, but that Lamb what hath he done? I had here broken off this discourse for this time, but that I considered, to suffer him to hang a week upon the Cross, had been a greater cruelty than was shown by the jews themselves, who because it was the preparation of their Sabbath, took him down. Let us therefore with the good and just Counsellor joseph, go to Pilate, and beg the body of jesus, and ere we depart, accompany him to the Grave, where, till we return again to draw the Curtains, and bid good morrow to the rising Sun, we will wish his flumbers sweet and peaceable. And so we are come to his 4. Leap. De cruse in sepulchrum: From the Cross into the grave. Into the grave? O tell it not in Gath, nor publish it in the streets of Askalon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph. Ye mountains of Gilboa, upon you be neither dew nor rain, for there the shield of the mighty is cast down. Into the grave? What should the Lord of life do in the lodgings of death? Sure he hath no business of his own there? Yes. Because his mercy is his own, therefore the business is his too. He was that good Shepherd, who leaving behind him the ninety and nine, came in pursuit of that one which had strayed, poor mankind. And where should he seek for man, but where he was? In sepulchro positus. Death had carried him away captive, and Christ to redeem him, breaks into the strong hold of this mighty man, and being mightier than he, overcomes him, binds him, and sets the prisoner at liberty. And this was all the business he had in the grave. He came not as owing any homage to the Lord of that dark mansion, nor yet was it any debt of his own which brought him thither, but the end of his journey was to pay the ransom for captivated man, who had taken a leap thither before him. And as before he could not be at rest, but thought every hour an Ag● till he was got upon the Cross; so when he was there, still he hath a longing desire to go forward on his journey, and now is as earnest to be in the grave, as he was before to be upon the Cross; and therefore he cries out, sitto, I thirst. Sitio, art Christus, non doleo, saith St. Bernard: and a little before, the same Father, Bone jesus, coronam spineam sustines de tua cruse & vulneribus taces, & prosola fiti clamas dicens, sitio. O blessed jesus, thou hadst a crown of Thorns upon thy Head, thy wounds were all fresh and bleeding; and yet not a word of them, thou makest no mention at all of the pangs and torments thou enduredst, thou criest out only for a little thirst; as if thou who wast able to suffer the piercing of the nails, couldst not suffer a little dryness in thy body? Say Lord, what was it thou didst thirst for so? The same S. Bernard shall give you his answer. solam redemptionem hominis, & gaudium humanae salutis. It was the salvation of man, the consummation of his redemption which he so longed for, and not the vinegar and the gall they gave him in the Crusa, there could be but little pleasure in that. But see: joseph hath entreated Pilate for the body, he hath prepared the linen to wrap him in, and a Tomb for him hewn out of a Rock, wherein yet was never man laid: Here we will leave him sleeping for a time, desiring God of his goodness to make us truly sensible of these his mercies, that as he leapt over these mountains, difficulties, and thorny passages to come to us, so we may leap over all impediments of sins, of innate corruptions, of inward and outward temptations, that we may skip over all those hills, barracadoes, bulwarks, and trenches which the world, the flesh, and the devil (our three grand enemies) do cast up daily in our way, to hinder our journey towards him, that he may alter the speaking Person in this Dramatical song, and say of us, as the spouse here said of him: It is the voice of my well-beloved, behold [she to] comes leaping upon the mountains, and skipping over the hills. THE EIGHTH SERMON, Being a continuation of the former Discourse upon the same words. WE left CHRIST (as ye may remember) in the Grave, being the fourth leap he took in his journey to Man's redemption, the Stone rolled before the mouth of the Sepulchre, the Soldiers watching him: O the jews verily believed that they had made sure work with him now. And let them enjoy that conceit a while, it will not long continue with them. But what sudden Calm dwells on the face of Hell? The Lord of Heaven hath taken a leap thither too. He hath triumphed over death and the devil already in his Portall (as I may call it) his outward house, the grave: and now he pursues him even into his inward Palace, his strongest hold of all, and there he conquers him too. To use St. Augustine's words in his Sermon De descensu Christi ad inferos. Me thinks I see those legions of darkness, those multitudes of evil Spirits which fell, and all the Common people of that gloomy habitation, stand in a maze at the arrival of Christ in that place, and calling to one another in that Father's words, Quisnam est iste terribilis, & niveo splendore coruscus, invasor iste, non debtor, exactor non peccator, judicem videmus, non supplicem, venit jubere, non succumbere, eripere non manner. What terrible armed man have we here! Who is this, who is clothed with light and majesty as with a garment? and looks more like an invader than a debtor? a punisher of sinners, than a sinner? who hath rather the face of a judge, then of a supplicant? the end of whose journey hither is not to obey but command? not to stay here as a prisoner, but rather to carry along with him even Captivity itself captive? O Princeps noster, hiccine est ille de cujus tibi semper futura morte plaudebas? O Lucifer our Prince, is this he concerning whose future death thou hast so much comforted and applauded thyself? Is this he in whose destruction thou hast promised us so many and so ample spoils? at whose death thou didst hope the whole world should be added to thy Empire? Ecce ●am tot as tibi tenebras suo fulgore fugavit, & omnes tuos carceres fregit, captivos ejecit, ligatos solvit, luctus eorum in gaudium commutavit? Behold now, his presence hath let in the day into this place of darkness, which never knew the Sun till now. All thy prison walls are broken down, thy captives set at liberty, and all their mourning and lamentations are turned into the voice of joy and gladness. Quid est quod facere voluisti? What is it that you have done? in pricking judas and the jews forward to hang this man upon a tree, thou hast wrought the destruction of thine own Kingdom.— O ye mountains fall on us! Hell itself is not deep enough to hide us from his presence. What have we to do with thee, O thou Son of the most High? Art thou come to torment us before our time? How terrible is his voice? Thunder doth but whisper to it; and an enraged Sea is low as the breath of Eunuches. Many other the like speeches doth Saint Augustine, at the sight of Christ in hell, bring in the devil's uttering. I am not ignorant that there be many who will by no means understand this Article of our Creed, concerning Christ's descension into Hell, to be literal: but some of them by Hell will understand the Grave, because they do find the word Infernum taken many times for the Grave in holy Scripture. But Calvin himself (who was not very sound in this opinion, as we will show ye after) hath sufficiently confuted such as these from the very order of the Articles in the Creed, his descension into Hell being mentioned after his burial. Inst. lib. cap. 16. sect. 8. Quantae enim oscitantiae fuisset rem minime difficilem, etc. For what a negligent oversight had that been (saith he) in this compendium and brief of our Christian faith, to have explained (or rather gone about to have explained) a sentence, which is plain enough already, by another that is more difficult? For when ever two Speeches expressing the same thing, do follow one another, the latter of those aught to be the Exegesis, or Interpretation of the former. Thus much Mr. Calvin. But there be others (and amongst these Calvin himself) who by Hell in that Article of our Creed, do mean those many torments (iratum Deum) and bitter pangs, such as they who be in Hell do feel, which Christ endured in his Agony, but especially on the Cross, when he cried, My God, my God, why hast thou forsaken me? And Calvin excuses (for them) the infringing of the order of the Articles here in these words; Inst. lib. 2. cap. 16. sect. 10 Nimis frivola adeoque ridicula est eorum exceptio, qui dicunt hoc modo inverti ordinem, quia absurdum est Sepulturae subjici quod praecessit: ubi enim quae in hominum conspectu passus est Christus, exposita fuerunt, opportune subjicitur, invisibile illud, & incomprehensibile judicium quod coram deo sustinuit. There is something I acknowledge in this, but neither do I find weight enough in this, nor in any thing that Calvin, or Beza, or Brentius can say for their opinion, to lie in balance against all those great names in Antiquity, and learning, who are all strong for the contrary, such as Cyrill: Catech. 4. Ambrose lib. de mysterio Paschae. cap. 4. Hilary lib. 10. Trinit. August. 99 Epistle ad Evod. Chrysostome, Eusebius, and others. I will not trouble ye with any of their arguments, which ye shall find fully answered by others. Only there is one argument which that much admired Catechism written by Master Vrsine, doth hug as a precious thing not to be answered, and of that a word. If Christ did descend into hell (saith he) it must needs be by his humane soul, for as for his body, that was all this while in the Grave: and for his Godhead, in respect of that he could not be said to descend, because that was as well in Hell as in Heaven, filled all places before. It could not be by his humane soul, because he had before upon the Cross committed that into the hands of his Father. Father into thy hands I commend my spirit. But this is nothing. As though God's arm were shortened: Or to be in hell were to be out of his hands. Psal. 139. If I make my bed in hell, thou art there also. To this I confess, that the Catechism doth reply, that it is cavil. A very easy way of Confutation they have, and it may satisfy some, only for myself, I crave leave to be out of that number. But these are but the opinions started by some of our new men; the ancient Fathers stand stiff for a local descension, and not only for a virtual. It is to no great purpose for us to know the exact time when this Article of Christ's descension into hell (which before was but implicitly there) was expressly interposed in our Creed; for by a general consent of all sides, it is agreed that at the first it was not in all Churches. For Irenaeus who was a neighbour unto the Apostles times (who being a child, did hear Policarpus in Asia, which Policarpus was a Disciple to Saint john the Evangelist) in his first book Adversus haereses, Cap. 2. repeating the Apostles Creed, makes no mention at all of this Article, but directly goes from the Passion to the Resurrection. No more doth Tertullian, in the beginning of his books Contra Praxeam, and in his book De velandis virginibus, no more doth Origen in the beginning of his books De Principiis, no more doth S. Aug. in his book De fide & Symbolo, all which Fathers did both repeat & expound that rule of Faith, delivered to the Universal Church by the Apostles, and yet name not that Article at all, but pass immediately from the Sepulture to the Resurrection, so doth the Nicene Creed. But let not this trouble us, for although it was not there expressed, yet it was necessarily implied, it being convenient, that as the body of Christ did descend into the place of bodies; so the soul of Christ should also descend into the place of souls. Moreover, Saint Cyrill in that forenamed place, Catech. 4. and 14. And St. Chrysostome in his 2. Homil. de Symbolo, both read it, and expound it; and now it is generally received amongst Writers of all parties; The Catechisms of Luther, and Calvin, Peter Martyr, the Centuries, and all with one consent entertaining it, though differing in the Exposition. The Papists indeed undertake (and are very punctual in it) to tell us what Christ's employment was there, which was to Preach to the Prisoners (they say) and to redeem the Patriarches, Prophets, Fathers, and holy men, who died under the law, from that Limbus they were before kept in. And Saint Augustine seems to come something near this opinion, in one of his Sermons De Tempore, descanting upon that place of the Prophet Hosee. Cap. 13. Ero mors tua ô mors, ero morsus tuus Inferne, O death I will be thy death; O Hell I will be thy biting, (for so the word signifies, although our English Translations render it otherwise.) Id namque (saith he) quod occidimus, agimus ut penitus non sit; ex eo quod mordemus partem abstrabimus, partemque relinquimus. From that which we kill we take all, the whole being of it; of that which we bite, we only take a part and leave a part. So in regard of his own Elect Christ hath killed death utterly; but in that respect that but part of the Sons of men are redeemed from Hell, and a part left behind, therefore Christ is not said utterly to kill Hell, but only to bite it: they be St. Augustine's own words, Quia vero ex inferno partem abstulit, & partem reliquit, non occidit funditus, fed momor dit infernum. Because at his going into Hell he took but part away with him, and left a part there, therefore he is not said utterly to kill Hell, but only to bite it. But this place of St. Augustine may be answered with the same words that Bellarmine answers that argument of Calvins', drawn from that place in the second of the Acts, to prove that Christ did undergo the pains of Hell, verse 24. Whom God hath raised up, and loosed the sorrows of Hell: Now saith Calvin, No man can be said to be loosed from that to which he was never bound. Bellarmine (letting slip the advantage he had of him by the Original: the Greek copy reading it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sorrows of death, and not of hell) doth answer him thus; Solutis doloribus, hoc est, irritis effectis, solvit enim Christus dolores inferni, non quibus tenebatur, sed ne teneretur. Christ did lose or untie the pains of Hell, (a metaphor taken from the chains of Captives, or the Nets or traps of Hunters, for so St. Augustine, to whom Bellarmine indeed was beholden for his answer, Solvi possunt laquei venantium (saith he) ne teneant, non quia tenuerunt) not because those pains had ever taken any hold of him, but because by the virtue of his perfect obedience and bitter sufferings he had taken away the power from those Chains of darkness, so that they were not able once to touch him. So will we be bold to borrow that sentence of St. Augustine to answer (or rather to interpret) his own words. Christus momordit infernum, hoc est, partem hominum a potestate abstulit inferni, non quos infernum tenebat, sed ne teneret omnino. Christ did bite Hell, (that is) took a part from thence, not that ever that part (meant of the Patriarches, Prophets, and holy men dying under the Law) was holden there in chains; but because Christ did bite or destroy that power, which (had it not been taken away) would have kept them there captives for ever. Thus dare not we upon mere presumptions of our own, go so fare as the Papists: with more Christian modesty we may rest in this. That Christ really did descend into Hell, not to suffer any thing, only to be a greater terror to the damned Spirits, and to triumph over the Devil, even in his own house. But the face of the Dance begins to alter. Christ is no longer the only Masker now: The mountains and the hills which he leaps upon, begin to join with him, and do leap themselves. What ail ye O ye mountains that ye skip like rams? and ye little hills like young sheep? What ails them? If ye will be pleased but to accompany me to the Sepulchre, there we may peradventure learn the cause of this so great and sudden joy, discover what powerful kind of Music this is, which adds wings to the heels of Mountains, and against all Philosophy makes heavy things move upwards. Certainly what ever it be, it cannot be less than the strain of an Angel, which carries such a virtue along with it. And it is the music of an Angel indeed. Resurrexit, non est hic. He is risen he is not here: why seek ye the living amongst the dead? O pleasant and most ravishing Song! Come hither all ye who excel in music, who have power to charm the souls of men, and can lead untamed Tigers by the ears after you, make the Lions forget what creatures nature framed them, and follow you like Lambs in a flock together; draw near and be confounded, hang your Harps upon the Trees, sit down by the waters of Babylon and weep, for ye are vanquished all. Let the memory of Orpheus die for ever, and let not Arion be hereafter mentioned; for alas, all that they could do (and invention was forced to play the wanton in expressions, and feign them miracles too) was but only to make a poor Dolphin so kind to carry him to shore, a creature which naturally is in love with Music, or else to gather a few scattered stones together to build the walls of a City: But behold, here a note which makes the ponderous Mountains trace it in a ring. And what strain should this be? Why only this, resurrexit, he is risen? What if he be risen? What doth this concern the Hills and the Mountains? Cannot he rise, but they must needs rise out of their places too to express their joy? At his death, the inanimate world had but two things in it that were precious, the Sun and the Temple, and we find them both mourners at his Funeral. That great light of heaven seeing him die upon the Cross, full of grief and indignation muffled himself up in a dusky garment of clouds, nor did he judge the sons of men worthy of any light from him who had put out the light of the world. The Temple which was the glory of the whole earth, rather than it will want a mouth to utter the sorrow it conceived at that spectacle rends in sunder to give it vent. But the days of wearing black are now past, the time of mourning is gone, else how comes it to pass that Mount Zion leaps like a young Hart, and Syrion like an Unicorn? He is risen saith the Angel. But who is this that is risen, that the mountains are so pleasant at the business? Why, it is the Lord and maker both of the mountains and valleys, that same great Lord who tells us that all the beasts of the forest are his, and the cattles upon ten thousand Hills: He who in the pursuit after us leapt out of heaven into a stable, endured the frailties and miseries of our Nature, he who suffered the reproaches of his enemies, was scourged, reviled, spit upon, crowned with thorns; he whom but now we left in the grave, guarded with Soldiers, as if the fetters of death were not strong enough for him, He is now risen. The joyfullest news that ever was heard upon earth. (This is the day which the Lord hath made, let us rejoice and be glad in it.) For if he had risen no more, but that Death had had the victory over him, his miraculous conception, his stupendious birth, his cruel sufferings, his ignominious death, and all that he hath endured for us, had not a whit availed us. But now we see to our infinite comfort, that the house of death was too weak a Prison for him, and the gates of Hell were not able to prevail against him. Let not us therefore who have a greater interest in this blessed news then all creatures whatsoever, be more stupid than the heavy mountains which in an ecstasy of joy, are found leaping and skipping, Psalm. 114. Not that the mountains did really leap, but by a kind of Prosopopaea, to intimate unto us that infinite joy, those glad tidings which now were come unto men, even the weighty mountains themselves (which are the unlikeliest part of the world for any such motion) are brought in by the holy Spirit to trace it in a dance. Which figure doth first accuse us men, both of ingratitude and stupidity. Secondly, it doth incite us to shake off that drowsiness. It doth accuse us first; For how can we at all be accounted worthy of that great benefit, who suffer ourselves to be overcome even of senseless creatures in expressions of joy. Or go farther, and suppose that these mountains were sensible, that they were able to move out of their places, yet what doth the rising of Christ concern them? Had he never died at all, or being dead, had he never risen, we may conjecture that their estate had been all one; the Sun had sent as gentle rays upon them as he doth now, they had had their vicissitudes of seasons and times as well as now; the Stars had looked upon them with the same Aspects, and the air which circumscribes them, had been as courteous to them as now. The resurrection of Christ, hath not purchased any blessedness or immortality for them. For they shall smoke when the Lord toucheth them, and melt like wax at the presence of God, when he comes to judge the whole earth. But let us look into ourselves, and we shall find multitudes of arguments inducing us, nay enforcing us to a thankful acknowledgement of his mercies. He was borne, not for himself, but for us: he endured misery not for himself, but for us: he died for us, not for himself: for us he was buried, for our sakes he went down into hell, and came from thence in triumph, and he rose again for our justification. We were before children of darkness and of the night: but now by his resurrection we are made heirs of the light and day. Before we were the cursed children of Adam, under the dominion of death and hell: but now by his resurrection we are adopted the blessed sons of God, and made inheritors of life everlasting. And are these small favours (think ye) that we take no more notice of them, but sit still (like Solomon's sluggard) with our hands in our bosoms, and suffer the very hills to take our office from us? Let us at least join ourselves with them in this rejoicing, for fear lest hereafter for this neglect we be glad to woo those mountains to fall on us, (and be denied,) and to cry unto the hills, Cover us from the presence of that angry and just God, whose loving kindness we have contemned. We have our Graves too, even while we live here on earth, to arise out of, the graves of our sins. There is a twofold resurrection, as well a resurrection from sin, as from death: and let that man never hope to be a partaker in the second, (which is from death) unless he have his part in the first, in the rising from sin. And being risen from the graves of our sins, let us leap upon the mountains, grow on from strength to strength, from Altitude to Altitude, from one degree of perfection to another, until at last we come to leap upon those mountains amongst which jerusalem which is above is situated. We are now come to take our last farewell of Christ's corporal presence, till we shall enjoy it for ever. For hark what the Spouse saith in the last verse of this second Chapter of the Canticles. Until the day break, and the shadows fly away, return my well-beloved, and be like a Roe or a young Hart upon the mountains of Bethel. Return my well-beloved. He is now returned to the place from whence he came; he came from Heaven first, from Bethel, from the house of God, and (as I told ye before) to prove the circle of all figures to be the fullest of perfection, he doth not leave moving until he comes into heaven again, till he leaps upon the mountains of Bethel. Lift up your heads O ye gates, and be ye lift up ye everlasting doors, and the King of glory shall come in. Who is the King of glory? The Lord strong and mighty, even the Lord mighty in battle. Quae vox utique non propter divinitatis potentiam, (saith St. Jerom sed propter novitatem carnis ascendentis ad dextram Dei ferebatur. Which words were not spoken in regard of the power of the Deity; But in respect of that new thing which was about to be done, the placing of flesh at the right hand of the Father. And this is the sixth and last leap I told ye of, which Christ did take upon his journey towards man's redemption. In the five first he traced our footsteps, who had leapt the same leaps before him: but in this he leaves man behind him, and makes haste before to prepare his Mansions for him. In my Father's house there be many Mansions. This was that leap of which he himself foretold his Disciples, in the 16. of S. john verse 16. Modicum & non videbitis me, & ite●modicum & videbitis. A little while & ye shall not see me, & again a little while and ye shall see me; for I go to my Father. O modicum & modicum (saith St. Bernard) O modicum longum pie Domine, modicum dicis quod non videmus te? A little while? and a little while? Gracious God and Saviour, dost thou call that but a little while wherein we are deprived of thy presence? Salvum sit verbum Domini mei, longum est, & multum valde nimis. This is a language Lord we understand. Not to call him who is Truth itself into question for his words, this which thou callest but a little while, seems to us almost as long-lived as eternity. Call it a thousand Ages (Lord) and not a little while. But the devout Father hath found a reconciliation. Veruntamen utrunque verum (saith he) & modicum meritis, & non modicum votis. It is but a little while indeed if we respect our own merits, our sins having deserved that we should be deprived of him for ever: but it is more than a little while, if we regard the fervent desires which all true and zealous Christians have of his coming again, an earnest longing for the thing we love and want, spinning every moment of delay, into a year of days. He is ascended into the heavens, his enemies here on earth are all subdued unto him, the wars which he came about are fully ended. Sin, Hell, Death, and the Grave, do all lie prostrate before his feet, and he as Conqueror returns into heaven, which is his native Country, In jubilatione & voce Tubae, as the Psalmist 47. Psalm. He hath subdued the people under us, and the nations under our feet, God is gone up with Triumph, even the Lord with the sound of a Trumpet. In voce etenim Tubae mos est victorem redire de praelio, saith St. Jerome. For this is the music wherewith the Victor is accustomed to return from the spoil of his enemies. He is ascended into the heavens: What business then have we here upon earth? Our head, our Captain is above. O let our conversations be above too. Let us lift up our eyes unto the Hills from whence cometh our help; all our help cometh from the Lord. What have we to do with the earth any more, or earthly affections? Woe to us that we are constrained to remain in Meshech, and to have our habitation in the Tents of Kedar. Our GOD, our Redeemer is in heaven, sitting at the right hand of the Father; let our hearts be there too, for what is there now left upon earth worth the loving? Christ's Ascension doth call for our Ascension. The journey (indeed) our souls have to Heaven is great, and we want wings to carry us; but let us take comfort, for our Saviour hath promised us his aid. St. john 12 32. And I when I am lift up from the earth, will draw all men unto me. We have done with this Text, as it was interpreted by some of the Fathers, of Christ's coming in the flesh: We now intent (by God's assistance) to give ye only a Paraphrastical Discourse of the second Interpretation, which points out this Scripture as meant of the coming of our Saviour in the Spirit, to the Church in general, to each faithful Christian soul in particular. And the same divisions will serve us still: we have here. 1 His Motion. Behold he comes. 2 The manner of his Motion, Of his dignation. Of his repudiation. 3 The way. Double too, according to the manner. Of the motion of God, how he may be said to come or go, to ascend or descend, we have already in the beginning of this Discourse told ye, and therefore we must come directly now to the manner. And first, of that manner of his motion in the Spirit which respects his mercy. And this hath either an eye to the end of his journey, in this word he comes, venit, non abit, he doth not turn his back and fly from us, but he comes towards us. For had he leapt, had he leapt never so joyfully, and not have come leaping, made his approaches toward us, but have leapt from us, we had had but a small part in this joy; but now let our hearts leap within us, for he comes leaping: Or else the manner of his motion hath an eye unto himself, in this word leaping. He comes leaping, and so the meaning of it is; Laetus est ipse Spiritus, the holy Spirit itself leaps (that is) is joyful; (for we know that the outward leaping is an effect of an inward joy) the holy Ghost is full of joy, and takes a great deal of delight in the journey which he makes to men. Or else it hath an eye unto us, in the same word leaping, and so St. Bernard understands it. Salit (id est) that ut saliat, saith he. He leaps, that is, he makes them leap, he fills them with joy and gladness, whose hearts are thought worthy to be made Temples of the holy Ghost. He comes. We sit still, it is he who comes. Certainly in all good manners and reason a man would think that it should belong to us rather to have gone to him, then to him to have come to us. We, who were the offending persons, we who had so maliciously sinned against so gracious a Father, without whose reconciliation we had for ever perished, we sit still, and he comes. The Cedar in Libanus comes to the Thistle in Libanus,— the expression is not full enough.— The Eagle of the mountains makes a journey to the Gnat in the valley,— nor yet— but why should I hunt about for comparisons betwixt things which are infinitely distant? If ye will have all in one word: The omnipotent everliving God comes to poor man, who indeed (as David said of himself) may be truly called a worm and no man. Here is therefore place both for our joy and thankfulness; the journey which the holy Spirit takes, it is towards us, it is not from us, he comes. Let us therefore take up the Harp and Timbrel, tune our souls into a pleasant Key, rise up, and meet our Lord and Master, who out of his incomparable mercy doth vouchsafe to visit his poor servants; nor let us be without a song in our mouths to entertain him with. Sing we thereforee with holy Zachary; Blessed be the Lord God of Israel, for he hath visited and redeemed his people, and let our lives and conversations continually sing this Anthem too. For God is pleased indeed to hear a voice without an Instrument: but he is delighted more, when that voice is joined to the music of a Harp, when there is a consent betwixt the fingers, (the works of the hand) and the confession of the lips. And let us be as merry as we can, we shall find the holy Spirit to be as joyful as we; for he doth not only come, but he comes leaping. That great God, who is so infinitely happy already, that nothing can be added to his blessedness; he, who hath no need at all of any service of ours, nor of the beautiful Angels themselves; he, who if the whole host of heavenly spirits had fallen with Lucifer, and all mankind had perished eternally, had been yet the same God he is now, infinitely good, infinitely perfect, infinitely happy; yet he comes rejoicing, he comes leaping to us, as though our happiness were an addition to his own. With what alacrity, with what cheerfulness, with what thanksgivings (O it is a string which cannot be touched too often) ought we then to meet him? What preparations can be too great to bid him welcome? Deck up thyself then in all thy best ornaments, make clean, and adorn the Temple of thy heart, that when the holy Spirit comes and beholds the sweetness of the lodging, he may fall in love with it, and to thy great joy say unto thee, I am pleased with the habitation, and in this house will I abide for ever, and so he shall leap in thee according to St. Bernard's meaning, that is, thy soul shall be filled with joy. But this joy is not to all. En discretos & circumspectos sponsi saltus, saith the same Father; Behold how the holy Spirit doth choose out the places upon which he will leap; he doth not leap every where, but only upon the mountains. Upon the mountains. Salit in montibus. Hoc est, in perfectis in coelo vicinioribus, qui divina & coelestia meditantur, quique in terram tanquam parvum aliquid & vile despiciunt ex alto. He leaps in the mountains, that is, in those who are perfect, in such as are near unto heaven, whose meditations fly a higher pitch than earth, or earthly things, who being mounted and placed upon the top of divine contemplation, look down upon all things below them with a kind of neglect, and beheld all the men upon earth, and all those glorious Cities and great Kingdoms of the world, as Charon did in Lucian (when by the aid of Mercury they had made that goodly pile of mountains to take the better prospect of the earth) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who told Mercury that he saw men moving up and down like so many Pismires, and a few little nests wherein they cabened, which were the great Cities of the earth. Men who do not overprize the world, these are they upon whom the holy Spirit will leap. But he will have nothing to do with those men who look through their eyes upon the world, as through a multiplying Glass, which presents every object to the sight fare bigger than indeed it is, whose thoughts are all taken up with earthly cares, who with the fool in the Gospel, dream of nothing but of building bigger barns, of enlarging their worldly possessions, no matter how, although it be by the ruin of all their neighbours round about them, the whole bent of whose studies and endeavours is to multiply their earthly Mammon, never so much as thinking of the riches celestial; or if it fortune that such a religious thought at any time crowd into their hearts, it finds no long entertainment, but out it is thrust again with this answer, I am not now at leisure to think of heaven, meet me at Master Doctors, when I am old, or when diseases and infirmities have made me fit to entertain such melancholy thoughts, (as it is in the Story of that poor old ignorant woman, who being sick, and the Priest desiring her to think upon heaven, and call upon God for his mercy; answered him, That she hoped it was not come to that yet.) No, the Spirit of God takes no delight to leap upon such places as these, this is too foul, too fenny a ground for him, he leaps only upon the mountains, upon men whose meditations are high, and pointed to Heaven. Or else Salit in montibus, hoc est, in seperatis à mundo, & à confluxu populi. He leaps in the mountains, that is, in such as are separated from the world, and the great conflux of people. My Dove (saith Christ in the 14. verse of this Chapter) Thou art in the holes of the rock, and in the secret places of the stairs. The Spirit of God many times leaves populous Cities, great concourses of people, and vouchsafes his presence rather where two or three are gathered together, though it be in the Desert. The Shepherds who were in the field, watching their Flocks, (& that by night too, when all things were quiet, and silent) had a vision of Angels appeared to them, when Herod and all the Grandees in jerusalem, who were in a throng of people, knew of no such thing. Hagar so long as she was in Abraham's great family, had no vision at all; but no sooner got into the Wilderness of Beer-sheba Gen. 21. but presently the Angel of the Lord appears to her, and comforts her, saying, Hagar, fear not, for the Lord hath heard the voice of the child. And the reason of this is, because these places are many times too full of tumult, noise, and confusion, to admit of the quiet approaches and operations of the holy Spirit. Besides, where a multitude of men is, there must needs be a multitude of sins too. O si possemus in talem ascendere speculam, de qua universam terram sub pedibus nostris cerneremus! It is S. jeromes' wish. O (saith he) that we could but climb up into such a mountain, from whence we might discover the whole earth under our feet, what a strange various spectacle would it afford us? Nay, were we but able at one time to behold the diverse affairs of one City, it would astonish us, to see a company in this place lying in wait for the blood of the innocent, in that place another knot combined together to defeat the Widow and the Fatherless of their possessions, here a troop making haste to the Stews, there others thundering out oaths and blasphemy in a Tavern, here a profane crew laying their heads together, how they may cousin God of his Tithes. These and a thousand other affairs of the same nature though of diverse faces, may a man betray where there is a multitude of people. And can the holy Ghost take any delight (think ye) to leap in such places as these? We have an old saying, and it is a true one, Exeat Aula qui vult esse pius. He who desires to lead a devout and godly life, let him remove himself as fare as he can possibly from the noise and tumult of the people. If he would pray, let him (with our Saviour) go up into the mount of Olives; if he desires visions, if he hath a mind to set himself apart for contemplation, let him (with the Prophet Daniel) retire himself to the quiet and pleasant bank of the river Tigris, for it is a very hard thing for a man to be conversant in the business of the world, and not to have his heart taken up too much with them; to touch Pitch, and to escape with clean fingers. So difficult a thing hath it seemed in all Ages, that many godly men were afraid to stand the danger of it, but fled some into Monasteries, some into Caves, some into the Wilderness, turning Anchorites, & muring up themselves from the company of all men. Amongst which multitude I will only name that worthy, learned, and devout Monk St. Jerome, who durst not abide the eyes of the Roman Ladies, but (being a man of a noble Parentage and Family) hide himself in the Wilderness from the allurements of the world. Nor yet was his Solitude nor Hermitage able quite to protect him; for (as he confesses himself) many times when he was in his Cell, having no other company with him save his own betraying thoughts, his fancy would present unto him the beauties of Rome dancing before him. And if this to him, and to him in the Wilderness, how would his mind have been carried away, had he been actually present to behold their ravishing and bewitching motions? Mistake me not, I know it is not for all men to live sequestered from the world; for as God hath made some for a contemplative life (who indeed of all men are the most happy, being void of cares, of strifes, of envyings, of backbitings, (things which such men as are any whit versed in the business of the world, do find too frequent and troublesome) and hath no employment, but only to pray and send up praises unto his gracious Creator, and Redeemer) so he hath framed some men also for Action: and it would be a very cruel and unjust sentence, if we should exclude all such from any Commerce with the holy Spirit, and so shut off the unlimited goodness of God only in a Cloister. Christ, who hath taught us indeed, that it is easier for a Camel (or rather a Cable rope, for the Greek word signifies both) to enter into the eye of a needle, then for a rich man to enter into the kingdom of God, hath withal told us, that there is nothing impossible with God. Cornelius although a man of service and employment, for he was Captain of the Band called the Italian band, a devout man (a rare thing in a Soldier) he had his vision of Angels we know: So Nicodemus amongst the multitude of his secular affairs, he had his lucida intervalla too. But how? Why, Cornelius was not altogether taken up with his warlike employments, but had his times of retiring, and retreating to privacy and devotion: For we read in the 10. of the Acts, that he prayed continually; (that is, often) and Nicodemus he had his sallies out too from his cares and worldly troubles. He did per posticum fallere clientem, he made his journeys privately to Christ by night. And herein is the greatness of a man's spirit, the goodness of his heart and devotion towards God, shown, in that he is able in the midst of a crowd of Clients, and secular employments, to set some hours apart for the service of his GOD. To live a retired life, and to turn one's back upon the world, is (I confess) of the two the safer way, but yet savours the more of the Coward: and to run the course of the active and employed man, though it be more dangerous, yet withal it is more honourable, if he be able to overcome all those provocations, and in spite of business to be religious. And they who can do thus, may very well be reckoned amongst the number of the quiet and solitary Mountains, on which the holy Spirit comes leaping. For although sometimes they may be called Plateae potius quam montes, Streets or high ways rather than untrodden mountains, by reason of their employments; yet so long as their secular cares do not make too deep impressions in them, when they betake themselves again to the meditation of heavenly things, all the other vanish away as if there had never been any such footsteps to be seen: but rather on the contrary the footsteps of the blessed Spirit appear in all their actions. For what place soever the holy Ghost is pleased to leap upon, be sure that thou shalt find the footsteps of God left behind there, so that he who runs may read them, and be bold to affirm, and say, The Lord hath traveled over this ground. And the footsteps which the Spirit of God leaves behind are these; Truth, mercy, love, peace, meekness, obedience, humility, and the other links of that sacred Chain of virtues. If thou wouldst not therefore cousin thyself (as many do now adays, who are continually boasting that they have the spirit, that they know they are illuminated by the spirit, and I pray God it be not another kind of spirit than they suppose it is) but certainly know whether thou be'st one of these Mountains upon which the holy Spirit leaps, or no; enter into thine own heart and there observe what kind of footsteps are imprinted in it. If thou findest truth there, a sincere heart, void of all hypocrisy, all dissembling, thy thoughts, thy words, and thy actions, all agreeing together, all of one and the same tincture; if thou findest there bowels of compassion towards thy poor brethren, thy fellow-members of Christ's mystical body, if thou discoverest there a gentle dovelike meekness and humility, an obedience to the higher Powers for conscience sake, take comfort to thyself, and praise thy gracious God, for be confident there the holy Spirit hath leapt: and be not afraid to say with waking jacob, Gen. 28. after he had seen the vision of the Ladder, and was redeemed from sleep, Certainly the Lord is in this place and I knew not of it. But if in the room of these virtues, thou findest their contrary vices: if instead of Truth, thou findest hypocrisy; for mercy, cruelty and a hardened heart; if for obedience thou findest a proud, sullen, and surly refractoriness to all authority; if in the room of humility, thou findest nothing but pride, and a magnifying of thyself above thy brethren, (as commonly such people as do boast so much of the spirit, are the proudest and disdainfullest generation under the Sun) if thou findest these impressions upon thy heart, thou hast just cause then to fear that the holy Spirit never traveled over that place; for these do not look like the footsteps of God, these are the impressions and footsteps of the Devil rather, these are those Hills rather which the holy Spirit is said here in my Text to skip over; Transiliens colles: and so we are come to the last thing I observed, The motion and way of his repudiation or anger. Transiliens colles, hoc est, superbos: Transiliens colles, hoc est, steriles, qui neque tam alti sunt ut divina meditentur, neque tam humiles ut poenitentiam agant, Tubera sunt quaedam terrae. He skips over the hills, (that is) barren men, solifidians, who are enemies to good works; He skips over the hills, that is, proud men, who are not so high that their thoughts and meditations do reach heaven; nor yet so low that they can be reckoned among the valleys of the humble and penitent: they are only certain swellings of the earth. But why doth God skip over these? Is there any respect of persons with him, that he leaps upon some, takes some to his mercy, passing by, and skipping over others? I will give you an Answer, which shall not have many words in it, but I suppose it will be full enough to give satisfaction to any knowing man: Transilit colles, quia invenit tales, non quia fecit. He passes by the hills because he finds them hills, and not because he makes them so; for God is not the Author of sin. When we are tempted, let no man say, that he is tempted of the Lord, for God tempteth no man, but we are tempted of our own lusts and corruptions. I am the Rose of Sharon, the Lily of the valleys, saith our Saviour in the first verse of this Chapter, not of the hills, no; God resisteth the proud, and gives grace unto the humble and meek. This was the sin which cast the once blessed Angels from Heaven, and it is this which shall keep all proud men both from glory hereafter, and from grace here. It is impossible for grace and pride to lodge together under one roof. If there be any of us here (as indeed we are all of us naturally) tainted with this swelling sin of Pride, let us know that so long as we are hills, puffed up with high imaginations of our own worth, the holy Ghost will have nothing to do with us, but will pass by us; and to be passed by, and forsaken of God, we know what a terrible thing it is, drawing after it no less than eternal destruction both of body and soul. Si sic enim actum est de Angelo, quid de me fiet terrâ & cinere; (saith St. Bernard) ille in caelo intumuit, ego in sterquilinio. For if God dealt so with Angels, what will become of me who am but dust and ashes? They sinned and grew proud in heaven, but I upon a dunghill; and who doth not account pride a more tolerable vice in a rich man then in a beggar? If he paid so dear for having his heart lifted up within him, who was a great and powerful Prince under the King of Heaven, in that celestial Hierarchy, if he was punished after that manner for his pride, who was a happy and beautiful creature, (Quid de me exigendum (saith the same Father) & misero & superbo?) What torments will be exacted from me who am both miserable, both wretched, and proud too? Let this holy meditation therefore of St. Bernard's sink deep into the heart of every one of us, that we may pluck down our plumes again, and with the holy and lowly Prophet David, in the humility of our hearts, cry unto the Lord, and say, Lord what is man that thou shouldst regard him? or the Son of man that thou shouldst be so mindful of him? So shall the holy Spirit take pleasure in thee, and thy Saviour have delight in the beauty of thy soul. (For a broken and a contrite heart, O Lord, wilt thou not despise) and so shalt thou be able with a great deal of joy and comfort to repeat these words, and say, It is the voice of my well-beloved, behold he comes leaping upon the mountains, and skipping over the hills. TWO SERMONS UPON The Parable of the Pharisee and the Publican, St. Luke, 18. who went up into the Temple to Pray. Preached at VPPINGHAM, upon their Feast day, or the day of the Dedication of their CHURCH. (* ⁎ *) St. LUKE 18. VER. 9, 10, 11, 12, 13, 14. 9 He spoke also this Parable unto certain who trusted in themselves that they were just, and despised others. 10 Two men went up into the Temple to pray, the one a Pharisee, the other a Publican. 11 The Pharisee stood and prayed thus with himself; O God I thank thee, that I am not as other men, Extortioners, unjust, adulterous, or even as this Publican. 12 I fast twice in the Week, I give Tithe of all that ever I possess. 13 But the Publican standing a fare off, would not lift up so much as his eyes to Heaven: but smote his breast, saying, O God be merciful to me a Sinner. 14 I tell ye this man departed to his house justified rather than the other: For entry man who ●alteth himself shallbe brought low, and he who humbleth himself shallbe exalted. NOt to disturb the quiet Ashes of that great Philosopher Plato, nor to disparage the learning of him, whom his own Age, and all Ages since have admired, I am constrained to tell him (though unwillingly because he is not now amongst the living to answer for himself) that, deep however his reach was, and profound his judgement in other things, yet his learning failed him mightily in the Computation of his great year, which he would have to contain some thirty and odd thousands of our vulgar or solar years; which space of time (according to his opinion) did not only terminate all the several and divers motions and Aspects of the Planets and fixed Stars; but also did set a Period to the affairs of the World. For those years being expired, every thing was to return unto the former estate it was in at the beginning, all things were to become new, and to run round again as in a ring, (from whence the year takes its name, Annus from Annulus) the same men, were at the same time, after the same manner to be borne again; and those men to do the same things, speak the same words, at the same time they did before; and after the same manner, and at the same time to dye. The conceit is strange; but let him enjoy it peaceably for me concerning the substance of it, not that I subscribe to his opinion, but because I can spend my time better than in opposing it. Only for the time of the revolution of this great year I must make bold to confute him, for (by his favour) he has ascribed too great a length to it. Nor will we travail fare for this confutation, no farther then to the Text. It can not be by the received Computation since CHRIST did take up this Parable, any more than 1603 years, for he was of the Age of thirty before he was baptised, and began to preach, and at that time there were men living (says the Text) who trusted in themselves that they were ●ust and disposed others. For we find ●t the very occa●on why our Saviour speaks this Parable, and what were the● Why the Sect of the Pharisees people who cried, Touch me not for I am holier than thou. Annus iam rev●vitur Platomeus. Plato's year is come about already, the same● men who lived in Christ's time do live now, and these same men do speak the same words, do the same actions which those men did then: For never was the world fuller of Pharisees than it is at this hour; Men who trust in themselves that they are just, and despise others: and therefore (according to the rule and Law of that great year) needs must Christ too, in his Priests, in the dispensors of his word (for he speaks in us) again take up the same Parable against them. Two men went up into the Temple to pray, etc. I will not trouble ye with any curious or elaborate division, but will strive to be as plain as I can possible. In handling therefore this Parable, we will take it naturally as it lies in the Verses. And First, We are to show ye what is meant by these two words Pharisee and Publican. Secondly, We must consider the actions and gestures of these two men, who went up into the Temple to pray, the manner how they composed themselves in that holy exercise. Thirdly, The several forms of the Prayers they made. And Fourthly, and lastly, the censure or judgement which Christ gives upon them. The one a Pharisee. The Pharisees were a Sect amongst the jews, (for the very word Phares signifies Division, or a Sect) a sort of people who separated themselves from the prophaner multitude (as they called them) highly esteemed amongst the people for their strict manner of living, professing Continence, Virginity, Fasting, to keep the body in subjection, the flesh from Rebellion, they used to sleep upon boards, upon stones, or else upon Thorns, upon their foreheads they wore scrooles of Parchments, wherein were written the ten Commandments; which Schedules were called by them Phylacteryes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from a word which signifies to keep, because by the use of them the Law was preserved and kept in memory. Nay, to speak truly, they which the Pharisees wore, were rather called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, large Phylacteryes; for in a vainglorious and proud humour they did enlarge their Phylacteryes fare above the ordinary bigness, and therefore our Saviour, Math. 23.5. finds fault with them for this very thing. Mat. 23.5 All their works (says he) they do to be seen of men for they make their Phylacteryes broad, and make long the fringes of their Garments. The jews (as ye may read in the 15. of Numb. 38.39.) were commanded by the Lord to make them fringes upon the borders of their Garments, throughout their generations, and to put upon the fringes of the borders, a Ribbon of Blue silk. The reason, the Lord renders himself, in the next verse. Num. ● And ye shall have the fringes, that when ye look upon them, ye may remember the Commandments of the Lord, and do them. And again, in the 22. of Deut. 12. Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest thyself. And the reason of this (says the Talmud) was to stir them up to Prayer, which Garment was called Talith, a winged Coat, (our prayers being like the silver wings of a Dove wherewith we fly up to Heaven) and therefore the Prophet Elisha, who continually is said by them to wear this kind of Garment, was called Elisha cum alis, ELISHA with wings: but these fringes of an ordinary length would not serve the Pharisees: No, they must have a new-fangled conceit of their own, they must by all means seem holier than the people, and make long the fringes of their Garments. They ascribed much to the virtue of the Stars, and believed that all things happened by Constellation, and yet for all that ascribed to Man. They affirmed the immortality of the Soul 〈◊〉 (contrary to the Sadduces) and believed that God should come in judgement. And of this Sect were Nicodemus and Saint Paul before his Conversion. But all this while I have showed ye their fairest countenances: will it please ye to see how our Saviour CHRIST paints them out in their own proper colours. For as he will not bestow any flattering lines upon them, to make the pictures of them seem lovelyer than the life: So without all question, he who is truth itself, will be so just, that he will not wrong them a whit in the description: they are like to have their due from him, and no more. Look into the 23. of Math. and there ye shall have them set out unto ye to the full. Math. ●. 5 Verse. All their works they do to be seen of m●n, they love the chief place at Feasts, and to have the chief seats in the Assemblies, they love greetings in the Markets, and to be called of Men R●bl●, Rab●. 14 Woe unto you Scribes and Pharisees, Verse 14 Hypocrites, for ye devour widows houses, even under a colour of long Prayers. 15. Woe, etc. For ye compass Sea and Land to make one of your profession: and when he is made, ye make him twofold more the Child of Hell and yourselves. 24. Woe unto you Scribes and Pharisees, Hypocrites, blind guides, who strain at a Gnat, and swallow a Camel. 25 Woe, etc. For ye make clean the outside of the Cup and Platter, but within they are full of Bribery and excess. 27. Woe, etc. For ye are like unto whited Tombs, which appear beautiful outward: but are within full of dead men's bones and all filthiness. Ye have had a plentiful Character of a Pharisee, and me thinks ye seem to be full of him, and begin to loathe him. But can it be possible, that there should be such men living now? Yes, Plato's year has made a speedy return, 'tis come about already. We have at this hour a Sect of New Pharisees sprung up, in every branch of the description answering the old ones; nay, in many points of Hypocrisy and vainglory, going beyond them quite. But before I go any farther, give me leave to tell you how many kinds of Pharisees there were. There were five sorts of Pharisees; for, as for the Pharisee for love, who obeyed the Commandments for the love of virtue, and respected especially the commands affirmative, who was only if any) the good Pharisee and the Pharisee for fear, who was subject to the Law only in a servile fear of punishment, and had a chief regard only to the negative part of the law, I do not count them, although the Talmud makes them two distinct kinds. 1 The Pharisee Sichemite, and this was he, whose only end in turning Pharisee, was gain; and he had his name from Sichem, or Sechem the son of Ha●or, who defiled Dinah the daughter of jacob, and after for the love of her suffered himself and persuaded all his people to be Circumcised. Gen. ●4. The 2d. was Phariseus truncatus, the Pharisee without feet, and the reason of his name, was; because when he walked, continually he was seen to go a heavy leaden p●ce, scarcely lifting up his feet from the ground, as if he had had no feet at all to use. And to what end tended this du● and earthly behaviour of his, think ye? Only to increase his spute and opinion amongst the people, of his Meditation, he desired to be taken for a Contemplative man, and to seem so careless of earthly things, that he would walk (forsooth) about in the would, as if he ca●'d not whether he walked 〈◊〉; ●ll the faculties of his soul and body w● so pu● and taken up in heavenly meditations, that not 〈◊〉 much as his very feet were at le●sure to car● him up and down. The third, was Phariseus impingens, the winking Pharisee, the Pharisee who used to break his face, and took delight in it, it seems, & his fashion was, whenever he had occasion to walk abroad, to prevent these fleshly motions and provocations, which might be darted into his soul by looking upon women, to shut his eyes continually, so that many times for want of sight, he would dash his head against a Pillar or a wall until the blood ran about his ears. The fourth, was the Pharisee Dic, etc. the boasting Pharisee, who had always such words as these in's mouth, Tell me but what it is that I ought to do, and I will do it. And of this sort, the young man in this, 18. cap. of St. Luke, may seem to be. Verse, 18. who came unto CHRIST, and said, Good Master, what shall I do to inherit eternal life? who, as soon as CHRIST had told him what he should do, replied presently, All this have I done from my youth. But observe here how our blessed Saviour meets with this vainglorious Man, in his own Element, beats him (as we use to say) at his own weapon. He comes to CHRIST with a Master what shall I do? intending to justify himself. And JESUS answered him, sell all that thou hast, and give to the poor, and follow me, and thou shalt have treasure in heaven. But what's his answer? not a word. When he heard those things (saves the Text) he was very heavy, for he was marvelous rich. Where is his Et faciam now? his I will do it? we here not a word more of him, but out he steals in private. And of this very Kind, this Pharisee in the Parable may seem to be. The fifth, was Pharisaeus Mortarius, the Pharisee with the Mortar upon his head: and his name was derived from the fashion of the Hat he used to wear, being like unto a deep Mortar wherein spices are beaten. And this Hat when he walked abroad, being so planted upon his head that he was neither able to see above him, nor of any side of him, but only the ground, and the way before him, was pretended to prevent all vain objects for having recourse unto his eyes, which might distract and scatter his thoughts, so that he could not be so intent upon the contemplation of Spiritual matters, as he desired to be. I have dwelled something long upon this word Pharisee, and to show you any thing of him, I could not be shorter. But we must not yet leave him; I must needs borrow a little time of ye to insist upon the Parallel, in comparing the old Pharisees and our new ones together. All these kinds of Pharisees is this Age of ours able to produce with ease. And First, we have the Pharisee Sichemite amongst us, he who will suffer himself to be circumcised for the love of Dinah. And this is he who for gain, (Quid non mortalia pectora cogis Auri Sacra fames!) Though it be quite contrary to his Nature, circumcizes every Thing about him. Circumcizes his Hair, crops that as short as his Eyebrows, and places Religion in that shortness, (otherwise we would not much blame him for it:) Circumcizes his Honesty, oh, he must not have too much of that by any means. He is in this a true observer of that Italian Proverb, which tells us that he who will thrive, must have Poco di matto, è non molto d' honésto. A little of the Fool, and not too much of the honest So he be but able to talk ye an hour together in the phrase of the Scripture, to abuse and profane the holy words of God's book by his impertinent applying of them, then he's a sanctified man, to whom a little dishonesty & cheating in his actions can do no harm. One of God's Children he assures himself he is, and the greatest argument for this assurance, is because (like a Parrot) he can prattle a little of the Scripture, & understands just as much as the Parrot does her Ave-Caesar. But me thinks, if they did but a little understand, they might easily discover the weakness of this argument: For it is not the having of God's word in thy mouth only, that will profit thee at the last day; but it is the squaring of thy life and actions according to the rule of this Word. He circumcizes his Understanding too, mortifies that, 'tis a profane thing to be learned; and therefore I think it is, that many of us of the Clergy (sighing I utter it) who are their Leaders, and the great Rabbins amongst this sort of people, do so little regard our study, but all the Week long, do run up and down upon visits, trifling away our time in eating and carrying News from house to house: So that the day of the Lord, comes stealing upon us like a Thief in the night, and takes us unprepared, going many times into the Pulpit, (but circumcizing the Common-Prayers too as we go) without any, or at least without much praemeditation. Hence it is, that so many senseless Tantologies, so many dry impertinences proceed from us, even to the making cheap, and dishonour of Preaching, many of us never taking any pains, until we are got into the Pulpit: there I acknowledge some of us are painful enough, both to our selves and others. Whereas if we would but lay out that time, in visiting the Fathers, which we throw away in visiting the Daughters, the Mothers, and the Sisters; but buy the acquaintance of the subtle Schoolmen, the grave Counsels, the Histories and Annals of the Church, (able to make us wise in Religion) the wholesome and learned Commentatours, with the expense of that time we spend in Currents and shallow Pamphlets, we might then be furnished with ancient and true learning, which would not suffer us to call Antiquity, Novelty; Nor do they only circumcize their Understandings, but also that other faculty of the Soul, their Wills too, taking away that Freedom which the Lord has bestowed upon them. And all this is for the love of Dinah; of Gain, of Vainglory, in desire of Government although it be but over a Molehill: for the love of the Idols of their own Imaginations. The second Pharisee I told ye of, is the Pharisee without f●, the Pharisee with the Leaden-pace, which behaviour of his did gain him from the People, the Title of a Contemplative man. Nor are we without this kind of Pharisee amongst us: a company which walk heavily about, and affect a kind of sullen gravity, as if it were a thing impossible for a man to be Religious, unless he should tell his steps; and measure the distance betwixt his paces. 'Tis true the Wise man says, A man is known by his Gate, and that there is a levity of carriage to be avoided is true too: but it is also true, that there is a mediocrity to be used: God has given us feet, and we are to use them soberly, but not affectedly and vainegloriously. There be too many in the world, whose feet move sadly (indeed) and slowly, catching at the good opinion of the multitude: but I could wish it were not so easily to be proved, that in the mean time their hearts are nimble enough in contriving of mischief against their Brother, their Tongue's too quick to wound their Neighbour's reputation; as if they meant to confute that Tenent of Philosophy, and prove that the Soul is not Tota in qualibet parte. The third Pharisee was the winking Pharisee, who durst not open his Eyes for fear of Tempting Objects, but ever when he walked abroad was accustomed to wink, and rather adventure the breaking of his Face against a Wall or Pillar, then to let in any vain spectacle into his Soul, whereby to withdraw his meditations from Heavenly things. The pretended intent of this man's winking, I neither must nor dare accuse; for we ought (as much as in us lies, and as much as the condition of our lives will permit us) to prevent even the occasions of evil: and therefore DAVID tells us, that He has made a Covenant with his Eyes that he look not upon a woman: yet when our Saviour tells us, that all the works which they did were to be seen of men, as it is in that afore-named place of St. Mathewes Gospel, Mat. ● 5. 23.5. And that they shut up their Gates only to cousin the world, when the Enemies which they pretended to bar their door against, Lust & concupiscence, were too tenderly entertained within their bosoms before, which of us can see the blood run about the ears of such a man, and not be moved rather to laughter then to pity? And have not we of this kind of Pharisee too? who go abroad continually with a narrow & demure countenance, as if they were put into a suit of Wainscot, and had no use of any joint about them? who might easier be persuaded (were it in their power) to remove a Bishop out of his See, then by the least motion of their Necks, to bring a Set of their ruffs out of order. And yet the world knows too well that many of these people, though their faces be but narrow, and their sight limited (as it were) to the ground they tread on, are of spread, large, and vast intentions to do mischief. We have also the Pharisee Dic, etc. the boasting Pharisee with us, the Pharisee with the mortar on his head too— but I should enlarge this discourse too fare, if I should follow every particular to the full, the field I have to walk in is so ample. And I perceive already that it gins to swell beyond the just proportion of a preface; I will therefore briefly tell ye what is meant by the other word, Publican, and so we'll proceed in the Parable. The other a Publican. The jews bring subject to the Empire of the Romans, as all other Provinces belonging to that warlike and wise Nation did, did pay Tribute unto the Senate and People of Rome; and the Public officers who were appointed for the gathering together of this money, were called by them Publicans, Quia res publicas suâ curâ administrabant, because by them the public money was exacted from the People, and paid into the Common bank. A condition of men, who, by reason of the many open wrongs, oppressions, and injuries done by them, were as much hated and scorned by the multitude, as the Pharisees on the contrary were had in high repute and honour amongst them. Nay they were had in such abomination amongst the jews, that it was accounted an unclean thing to tate with one of them. And therefore, it is reckoned amongst the great distastes which the Scribes and Pharisees took against our Saviour, that he did eat with Publicans and Sinners. Why doth your Master eat with Publicans and Sinners. Now CHRIST knowing well in what high esteem this Sect of the Pharisees were amongst the people, for the strictness and holiness of their lives, who indeed were but cunning Maskers in Religion, and under that veil of counterfeit devotion did shroud cruelty, oppression, lust, hatred, covetousness, etc. and seeing how much the Publican was contemned, whose sins lay more open to the view of the World, than the others, and knowing beside that his Auditors about him, were people who trusted in themselves that they were just and despised others (as the Character of them is given at the first verse of the Text) that he might confute them concerning their own seeming-righteousnesse, and make it appear to them, that God sees not as mortal man sees, he takes up this Parable against them, saying. Two men went up into the Temple to pray, the one a Pharisee, the other a Publican. The next thing we have to do is to examine the actions of them both. And we see it is with them, as it is the life of men (set out unto us by Pythagoras in the Greek letter Y, our y) who, while they are young and in their tender years, whether they be virtuously or viciously inclined, all go up in a strait line together, as it is in the lower part of that letter, and no difference is perceived; but when they come to the parting point, to years of knowledge, heat, and vigour, they who be vicious do go by the left hand way, which is plain and broad: the virtuous take up towards the right hand line which is steep and narrow. So here, the Pharisee and the Publican (like that Letter of Pythagoras) for a while go together in their actions; and (like that letter) part at the Top. One takes to the right hand, the other to the left. The way they go together is this. They both go up into the Temple; and they both go up into the Temple to pray: and they did both well in thus doing. For, for the first, in going to the Temple, observe how the Holy Ghost does insinuatingly and stealingly, even before a man can be ware of it, in this very phrase of Scripture, set a price upon the Temple more than upon any other place. For he calls the going into the Temple an Ascension. Two men went up into the Temple. Esteem then as meanly as thou wilt, of God's House, the Church, it is the highest, the best place about the Town or City thou liv'st in, how ever thou mayst think to the contrary. And I would to God there were not too many of a contrary belief: these places than would be more frequented than they are, and more reverently thought on. It is true, God is indeed every where his blessed presence fills the world: yet he is more especially present, in such places as these which are set apart only for his Worship. Before the Dedication neither this House nor the ground it stands on, had any more Holiness in them then other places: but as soon as the Dedication of this House had stamped God's Image or Superscription upon it, than it ceased to be Caesar's, to be for any common or secular use. Give therefore, etc. This Holy ground we now stand upon, before the setting of it apart for God's Worship, was like the Possessions of Ana●ias and Saphyra in the fifth of the Acts, which PETER tells them were their own, whilst it remained (at the 4 verse) appertained it not unto thee? and after it was sold, was it not in thine own power? The possession of that men was his own, and he might have done what ever he had pleased with it before; but when he had separated it from a Common use, and intended it for God, it was no more his own, neither was it lawful for him then to do what he pleased with it. So it is with our Churches; before they were built, or before they were dedicated, we might have done what we would, or with the ground, or with the Houses, we might then have sitten here with our Hats upon our heads, we might have made them sleeping rooms, we might have come hither to have talked, or to have sat and mused upon secular affairs an hour or two; (as I fear some do) thou mightst then have come hither (as many women do) to see who wears the newest fashioned lace, to discover who has the neatest dress, or the best gown in the Parish. All these things and more, whilst this place was thine own, thou mightst have done here, (supposing these things lawful in themselves to be done) thou mightst have sold Doves, or exchanged money here, while this place was thine own: But the Dedication has set God's mark upon it, so that now thou canst not do these things in this place without manifest Sacrilege, and I dare be bold to pronounce him a Churchrobber, who shall dare to come into God's house without reverence. Two men went up into the Temple. Let the Mathematicians dream as they please, That all the Lines drawn from the Centre to the Circumference are of equal length: Divinity has her Demonstrations as well as the Mathematics and as true too; and she tells us that the Temple stands upon the higher ground. This is one of her Aphorisms, and I challenge all Geometry, or Ouranometry to disapprove it, Thou art nearer Heaven when thou art in a Church, then when thou art in any other place. They went up into the Temple, and they went up to pray: and they did both well in doing this too: for my House (says the Lord) shall be called the House of Prayer. We do not read in any place that it is called the House of Preaching, but the House of Prayer, for that is the chief use of these Houses, and we do then honour God the most when we pray to him. Preaching is a holy institution of the Lords, but there be degrees in Holiness. Prayer is a more holy institution, we must not then go up into the Temple (as many do) only to preach, ot to hear Sermons, with a contempt and scorn of the Common-Prayers of the Church: but we must go up also to Pray, Preaching now adays is made an Idol of amongst many, who are grown to be all Ear, no Heart, no Hand, no Lap; whilst Praying (and I sigh to think it which is the chiefest part of God's Worship and Honour, is, if not altogether, yet too much neglected. In the Name of God although ye will not allow Prayer (as ye ought) the Pre-eminence, yet at the least let Praying and Preaching (like two T●in Sisters) lovingly go hand in hand 〈◊〉. But I know I shall be answered that they do not contemn Prayer, but that they pray (and that in the Church too) as much as any. There is indeed ●t●●e thing, which they call Prayers, like the tw● half Moons in a Parenthesis, compassing in 〈◊〉 Sermons at both ends, (the comparison I acknowledge is too unfortunate, for many of their Sermons do too truly square with a Parenthesis, whose nature is such, that it may as well be left out as put in, and no harm done.) And it is possible I confess, that they may in these their extemporary and tedious discourses, before and after their Sermons, understand what they say themselves; but what profit shall the Congregation receive, who are down upon their knees before God? How shall they understand, or how shall their Spirits join with thine when they know not what it is that thou art about to say? It is as much as if thou shouldst pray in an unknown Language, and how shall He then who fills the room of the ignorant, say Amen unto thy Prayers? Whereas if thou wouldst pray according to the command of the Rubric and Canon, the people than might know what thou wouldst say, and so join in devotion with thee. But the Spirit must not be limited (they say) and therefore we must not be bound to observe a set form when we pray. No? Then down with all Laws and Discipline, for the Spirit must not be limited. Does not our Saviour limit thy Spirit when he bids thee pray thus. Our Father which art in Heaven, etc. For where there is an injunction to do a thing thus, there must needs be a not thus, employed: and where there is a thus, and a not thus, of necessity there must be a limitation. But if this Argument were of any force at all, it would make against themselves. For they who will but mark the carriage of this sort of people, shall observe a kind of coldness and fastidious way wardness hanging upon them while the Holy Prayers of the Church are in motion, but as soon as ever their Ministers begin to vent their own bold presumptuous and confused Raptures (enough to strike a terror into a Godly man, to behold how confidently unprepared they come to discourse with their Maker) as if their Souls were taking leave of their bodies, and nothing but Heaven and its joys were in their eyes, each part of them seems to be in contention which shall overcome in expressions of devotion: their hands are lifted up, their knees bended which before were stiff, their eyes fixed upon them while they pray, all their members disposing themselves into postures of zeal. And let me now ask them but one question. In this devout carriage of the body (which I durst not find fault with were it charitas ordinata, a rectified zeal, do they ●oyne with their Minister (as they call him, and ●ruly or else at that time has every one a particular Prayer of his own? The latter sure they will not grant, for than they fall into gross absurdities: but it will satisfy me if they confess the former, for than I am sure their Spirits are limited. Either they pray the same Prayer with their Minister, or else they pray another; that they pray ●…ther they will not acknowledge, if the same, then certainly their Spirits are bounded in that, as well as if they prayed with him in the Prayers of the Church. But this is but a Cavil. Alas! We know too well, both the Original and into of these tedious, disorderly and unprofitable Prayers. They are not of such Antiquity but there be some yet living, who can remember both how, when, from ●ence, and by whom they were brought into our Church, in a mere opposition and contempt of the Book of Common-Prayers. But why then brought in, and why still continued, in contempt of that, I acknowledge I understand not: for if we look into the Order, Method, and Disposition of that Book, we shall find it sweet and harmonious; if into the sufficiency of it, rich; and full: for what thing is it thou wouldst name in thy Prayers (whether it be by the way of Confession or thy sins, or of Thanksgiving for Benefits received, or of Petition for the future) but thou mayst furnish thyself with there, more perfectly, lively, and more compendiously expressed, than all thy wit can possibly contrive. They went both to pray: And whether went they? Why, into the Temple. Private Prayers are good, thy Closet-Devotions, when none are admitted into the Dialogue but only God and thine own Soul, are good and acceptable to the Lord, the Prayers of thy Family are pleasing to God too: but the public Prayers of the Congregation, which are put up to God in the Temple, in the place dedicated to his Worship, are more pleasing, more available: for we know that he has promised his presence in a more especial manner, where two or three be gathered together; which place may be most fitly interpreted of the gathering together of the Congregation in God's House. For a Family cannot proproperly be said to be gathered together, because they are but as one body which is compact and contiguous, which needs no gathering. A Gathering does presuppose things that are scattered and separated. But now the Pharisie and the Publican must here shake hands: and it is to be feared that they will never meet again; no, not in Heaven. FINIS. THE SECOND SERMON, Continuing the Discourse upon the same words. The Pharisee stood. I This is done like himself indeed, he comes into the Temple to Worship, and when he is there he stands. He is too good it seems to bow his Knee before the Lord. Thus did not MOSES and AARON who fell both upon their Faces before the Lord. Numb. 16. Saying, O God, Numb. 16. the God of the spirits of all flesh, hath one man sinned, and wilt thou be wroth with the whole Congregation? Thus did not DANIEL, who (in his 6. Chap.) no less than three times every day was down upon his Knees praying to God. Thus did not CHRIST himself, who in the 22. Luke 22. of Saint Luke, Kneeled down and prayed. And yet this sinful proud Pharisee, a worm of the Earth he comes into the presence of the Lord, and outfaces him (as it were) in his own House, stands in a peremptory confidence of his own merits, with a daring countenance, a stretched-out Neck, and a Knee stiffer than the Pillars of Heaven: for JOB tells us in his 26. Chap. That they tremble and quake at his reproof. O that we had not too many such Pharisees now adays, who come into the Church stiff as the Pillars which underprop it. For whom they reserve their Knees I cannot tell, certain I am, they are very sparing of them towards God: and whether the Lord has deserved to have their Knees or no, I will put it to their own judgement. He made our Bodies as well as our Souls, and sure we own him Reverence with them both. But our bowing before the Altar, towards the East end of the Church, troubles our standing Pharisees very much. If I could suppose that their prejudicated opinions would give them leave to hearken to reason, I should endeavour to give them what satisfaction I am able. The first thing then, which they must grant whither they will or no, is; That God must be worshipped with the Body as well as with the Soul. And therefore that Argument is but frivolous, to say that God is a Spirit, and he must be worshipped in Spirit and in Truth. It is true, God is a Spirit, and he must be worshipped in Spirit, but how? Fundamentalitèr, non exclusire, Fundamentally, the Foundation of thy worship must be laid in the Spirit, (without which all the bowing in the world (I acknowledge) is worth nothing in the Eyes of God:) but not exclusively, excluding the bodily Worship. Nay, it is impossible that thou shouldst worship God in Spirit and in Truth, except it be also expressed in the body, never tell me of thy inward and bare Spiritual worship; Can precious Ointment be concealed? Can fire in the midst of combustible matter lie hid? The Body is but the Instrument and Servant of the Soul, and follows her Dictates. This being granted, the next thing we must force ye to grant, is, that this bodily Worship is to be given especially in the Church, for therefore come we to Church, and therefore were Churches built, for the Worship of God. Now what is Externall worship? The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coming from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Congeniculo, vel in genua procumbo, to bow, or to fall down upon the Knees, will tell us: And ye shall find, that in most places where the vulgar Latin Translation renders it Adoravit, it is as much in the Hebrew, as Incurvatus est, he was bowed, or he was bent in his body. To Worship then outwardly, is to bo● the Knee or the Body; and this aught to be done and this aught to be done in the Church especially. But why then towards the East? I will strive to satisfy ye in that too. I hope ye will yield, that if we do it at all, we must needs do it with our faces pointed to one particular place, and why to that place rather than to an other, the reasons are excellent, and they be reasons which the Primitive ●nes ●ad. The Heathens were all great worshippers of the Sun, and therefore they used to worship towards the East, the place of the Sun's Rising, where their God appeared to them first in the Morning: But the Lord because he would not have his people the jews to imitate the Heathen, therefore by his command the Ark was set in the West part of the Tabernacle, and afterwards of the Temple when it was built in the holiest place of all. And Aquinas gives another reason, which he calls the Figurative reason, and it is this. Because the whole State of the former Tabernacle, was ordained to signify the Death of CHRIST: and this is figured out unto us by the West, according to that in the 68 Psalm. Sing praise unto Him who rideth upon the Heavens, as upon a Horse. For so it is in the English: but the truth of the Interpretation according to the Original, is; Qui ascendit super occasum, Dominus nomen illi. Who rideth upon the West, the Lord is his Name. Who rides upon the West (that is) who triumphs over Death, signified by the West, the place where the Sun sets. And indeed if ye observe, ye shall find almost all the Ceremonies, all the Sacrifices of the old Law to point only at the West of CHRIST, at his Death, at the setting of our Sun of Righteousness. But no sooner had this Sun (who for a while was set unto the World) recovered the East and was Risen again from the Grave, but immediately this West worship of the jews, was abolished. For His Death did set a Period unto all their Ceremonies. Nay, the Temple itself (we know) not long after was Destroyed, as being now of no use: because CHRIST had already suffered, at whose Death, the Worship of that Temple, did point. And therefore the Christians of the primitive times, who now had a new Law, the Law of the Gospel, which did and does chief look unto the East of CHRIST, unto his Resurrection, that they might acknowledge against the jews (who were Enemies to CHRIST, and denied him to be come in the Flesh) that he was both come, dead, and risen again, they did turn from the West to the East. The jews even to this hour do Worship towards the West, still expecting when CHRIST should come, and set, and dye: At nos a tergo ponimus mortem Christi, a front Resurrectionem & adventum ad judicium. But we turn our Backs upon the West, as professing CHRIST'S Death to be past, and behind us: and point towards the East as confessing his Resurrection, and expecting his coming again to judgement, who shall come, as he himself tells us in th' 24. of St. Math vers. 27 As the Lightning which cometh out from the East, and shineth into the West, and therefore the C●u ●n has thought f● in the burial of Christian bodies, so to dispose of the situation of them in the Grave, that they are placed with their Faces (as it were) looking into the East, expecting the coming again of their Lord and Saviour in his Glory. I might here add that the East is the Nobler part of the World, wherein God's Greatness and Majesty does most appear, being manifested in the motion of the Heavens, which is from the East. I might also tell you, that Paradise was situated in that part of the World, for so it was if we'll believe the Translation of the Septuagint. in the 2d. of Gen. Quasi quaeremus ad Paradisum redire, says Aquinas, as if by worshipping thus we sought to return back to Paradise, from whence the Sin of our first Parents drove us. I could add also, that the Sun, the Day, and the Light, have their blessed and comfortable inroads upon us from that Part of the World: and being that we are to worship a God whose Infinite Majesty to us is invisible, and only yet to be seen in the Works of the Creation; therefore we bend ourselves in this Religious action towards that Part of the Creation, which is the most Glorious and by consequence of greatest virtue to excite and inflame our present Devotion. And this may give you some satisfaction concerning our turning towards the East at the Hymns, the Doxologies, and Prayers. For these and other Heavenly reasons has the Church thought good to make the East part of the Temple, to imitate the Holiest place of the jews, which was in the West; and therefore, there they have placed the Altar or Communion-Table, where the Body and Blood of our blessed Saviour is administered unto the people, where the Prayers and Thankesgiving of the Congregation (like a Sacrifice of Incense) is by the mouth of the Priest offered unto God: and before or towards this place do we worship God. It is a scandal and an ignorance, gross as Egyptian darkness, which may be felt, to say, that we bow to the Altar or Table: No, we bow to God, and the having of that Table in my sight when I bow (putting me in mind of the mercies and Sufferings of my Saviour) cannot choose but make me bow the lower. Seeing that the stiff knee of this Pharisee has put me into this discourse, I would willingly give all the satisfaction I could possible, and truly I would thank that man who but would whisper an objection into me, that I might by God's assistance endeavour to answer it,— and I have received one already, from which of ye it comes I know not, and it is this. We ought (ye say) when ever we come into the Church, to join with the Congregation presently, if they be at Prayers, than (indeed) to kneel with them; if hearing the Lessons or the Sermon, immediately to settle ourselves to that; if they be standing up confessing their Faith, then to join with them and intent that What? without so much as once taking notice what Place it is ye are come into? Without so much as once acknowledging God to dwell in that House? Ye durst not thrust thus rudely into the Presence Chamber of a King. His Chair of State would strike a greater awe into ye. Ye ought to do thus! Who told ye that ye ought to do thus? I never heard any say so, but yourselves, and I do not hold your credit so good in Learning, that your bare word should pass in a Controversy of this high Nature. But suppose I yield that ye ought to do thus: I'll tell ye of another thing which ye ought too, and ye shall not only take my Assumpsit for it; ye shall have a Canon of the Church to back it. Ye ought also to join with the Congregation in coming to the Church betimes; before divine Service is begun; not to stay lurking 〈◊〉 your houses till the Confession, and Absolution be past, nay many times till the Psalms be done, because ye would prevent the standing up at the Doxologyes betwixt them, nay sometimes till the Lessons, and the Popery of the Litany (as ye call it) be over, and then come stealing in, as if ye were sent for Spies, to see what Religion we are of. This ye ought to do also, and then we will allow ye to join presently with the Congregation: for so ye shall have time enough before ye come to the public duty to worship God, and acknowledge the ground ●ee stand upon to be Holy. But I hear another object. Will not presently Kneeling down in my seat when I come into the Church, and saying a private Prayer lifting up a private Ejaculation to the Lord, serve the turn without first bowing and prostrating myself before the Altar? I answer; do but so, and no man sh●ll find fault with thee: thou dost well in doing it; but yet he who does the other too, and does it truly from his heart, and withal knows the reason why he does it, does a great deal better. And therefore until thy judgement be a little better informed, at the least suspend thy censure of those men who do it. Be not too rash in accusing them of Popery or Superstition. Who art thou that judgest another's Servant? For if thou wilt observe a little in cool blood this Nuda genu flexio (as I may call it) this naked bowing before the Altar which is not accompanied with Prayer, but is only a Praeludium or Preface to it, besides the acknowledging of the ground to be holy and dedicated to God, and besides the stirring up of mine own devotions, & thed evotions of others by beholding that humble and reverend gesture, thou shalt find to be done, not without a great deal of caution, not without a great deal or reason and mystery. Ye will not be discontented I hope if I make it plain to you that our Saviour CHRIST himself has taught us this very same Method of Adoration. Look but into the Lord's Prayer, Our Father which art in Heaven, etc. He first lays down the Foundation of our Religion, of our Devotion; a Father we have, a God there is, a great God a God which is in Heaven. This being done, before we are taught either to pray for our own Salvation, in saying thy Kingdom come to us, before w● are taught to pray for our Daily bread, for the forgiveness of our Sins, or for any thing which concerns ourselves, we are t●ght to say hallowed be thy Name: W● must first seek and desire the glory of God, and then've own Salvation: and not only so, but we are to desire God's glory first, in the abstracted notion, only for and in regard of himself, Sanctificetur, it is St. Chrysostom's Note. CHRIST does not teach us (says he) to say sanctificemus, let us sanctify thy Name: but sanctificetur, impersonally; sanctified or hallowed be thy Name, without the joining of any person to it, to show us that we ought to desire God's honour principally and in the first place, without any respect unto ourselves, as He is the chief good, and the chief happiness; which is a great deal more thankworthy, then to do it with relation to our own happiness: as we are partakers of that chief good and happiness. And this very method do we observe at our entrance into God's House: we do not immediately fall down to our Prayers, for that were to worship God in respect of ourselves: but first of all before we come to lay any claim unto him by our Prayers, we humbly prostrate ourselves before the Altar, as acknowledging him to be the great God, in the abstracted notion, without any respects unto us; as if by that gesture we should repeat that first Petition of the Lords Prayer, and say, Hallowed be thy name; impersonally. So that if there should be a Heathen amongst us in the Congregation, and should but behold that reverend behaviour, he could not choose but break out and say; Certainly there is a God in this place, and I knew not of it. When we bow then at our first Entrance into the Church, we do (as it were) acknowledge God's Image and Superscription to be upon that House: and in so doing we worship God as he is the great God, but afterwards when we Kneel down and pray to him, than we worship him as he is the Good, the Gracious, and the Merciful God, in relations to us. Our first bowing without Prayer, acknowledges his Omnipotency and Independency: Our second bowing accompanied with Prayers, does confess his Mercy and the Communication of his Goodness. If thou wilt then fall directly upon thy Knees to thy Prayers, is soon as thou interest the Church, and ●o worship God only as a good and a gracious God to thee, I bl●e thee not for it, enjoy thy Liberty. Only take heed thou be●st not too lavish in thy Censures against them who do● the other too, and are able to show better reasons for the doing of it, than thou for leaving it undone. But all that I can do will not bring the Pharisee (I see) to stoop, we must be forced to leave him as we found him, standing▪ Let us hear what he does more. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Pharisee stood, and prayed thus with himself. We have too many such Pharisees now adays, who pray with themselves, by their good wills they would never join with the Congregation●. But I have touched upon that already. The thing which I 〈◊〉 from these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, h● p●y'd with himself, is this. See what the effect of his standing of his Pride is. The Prayers of the Just and Humble do use to pierce the Clouds, and knock at the Cares of Heaven for entrance and are admitted: but this vain glorious and proud man by boasting of his own merits, and standing with a stiff Knee before the Lord, has even clip● the wings of his Prayers; so that instead of ascending unto God, they remain heavy things at home with him: all that he can do cannot persuade them to take wing, he prayed with himself, they went no farther: God heard him not. The Lord heareth not sinners, he esteems 〈◊〉 of the Prayers of the proud and disobedient. For although the reverend gesture of Kneeling or Prayers, and at the blessed Eucharist, and other ●re C●emonies of the Church, be not absolutely and primarily of the Essence of Religion, though secondarily they are, for obedience is of the Essence of Religion, and to do those things the Church commands is Obedience) yet it shows forth a great pride, and a spirit of contradiction in them who refuse them. It is acknowledged that the chiefest Sacrifice and which is most acceptable to the Lord, is a Contrite heart: yet I say again, that where the Heart is contrite there the Body will express Humility. The Knee of that man cannot be stiff, whose heart is broken 'tis both against Philosophy and Divinity: the heart is like the great wheel in a Clock, it sets all the other members a working. He stood and prayed thus with himself Let us now hear what it is that he prays. O God, I thank thee that I am not as other men, Extortioners, , Adulterers, or even as this Publican. I fast twice in the Week, I give Tithes of all that ever I possess. 'Tis well the Holy Scripture tells us that this is a Prayer, certainly we should hardly have believed it else. It has a strange beginning, nay the whole air of it is something harsh to be called a Prayer. justus in principio accusator est sui. The just and godly man, he commonly gins his Prayer with an accusation of himself: so ABRAHAM in the 18. of Genesis 27. praying for the Sodomites. Goe 18.27 Behold, now I have begun to speak unto my Lord who am but dust and Ashes. As if Abraham had said, let not my Lord be angry although I who am a Sinner myself, do entreat for other Sinners. So JACOB Gen. 32. O God of my Father ABRAHAM, I am less than all thy Mercies. So DAVID in the 2. of Sam. 18. Who am I O Lord God, and what is my House that thou hast brought me hitherto? So DANIEL chap. 9 O Lord, Righteousness belongeth unto thee: but unto us confusion of Face. And thus do all Godly men begin their Supplications: but the Pharisee he expresseth in other kind of language, God I thank thee, I am not as other men, etc. It may appear at the first, that the Pharisee did well in doing thus. For St. PAUL tells us in his 5. to the Ephes. That we ought to give thankes always for all things unto God the Father. And DAVID and EZEKIAS, and S. PAUL himself, and ZACCH●EUS, do all of them speak of their good works. Why then is the Pharisee condemned for this? I answer, that it is one thing to praise God for the good things that are in us, as acknowledging him to be the Author from whence we have all those good things. Another thing only to name God formally and coldly in our Thankesgiving, and presently to get upon our own wings, and share aloft in a conceit, either that these things we enjoy come from ourselves, 〈…〉 G● by our deserts, and so ascribe that commendation to our selves, which is due to the Lord. And thus did the Pharisee. What hast thou O man, that thou hast not received? Wherefore then ●rt thou lifted up as if thou hadst not received 〈◊〉 ●ha●emus (says one) non quia boni si●us, 〈…〉 quia bonus est Deus. Those things we have, we have not because we are good, but because God is good who gave them. Let us only once more hear the swelling words of this proud man concerning his Privatize or Negativ. Righteousness. I am not as other men, Extortioners, ●y●st, Adulterers, or even as this Publican. Ah! this is a string too much touched upon by our new Pharisees. There be no greater justifiers of themselves, no greater censurers of others in the world, than they? They praise God they are not as other men, or even as that Publican. It is the ordinary language of them. But see if this vainglorious Phari●, even whilst he is in the midst of 〈◊〉 boast, nay observe, if the very speaking o● these ●ds do that make him guilty of the ●ome 〈◊〉, that he endeavours by his speaking to clear himself o●. He says, he is neither an extortioner, ●er est, 〈…〉 my man who has but half an eye, 〈◊〉 whether he be not both these, even in saying that he is neither of them. For first, he is an Extortioner and unjust man in respect of God: in this very speech he 〈◊〉 God 〈◊〉 his Honour, and the glory that is due to H●. In believing himself only to be good, he does detract from the Lords goodness, which is, su● communicativum, communicative of it 〈◊〉, no● limits to one, two, or a thousand, but is common to all. It was a high pride in this Pharisee, which could persuade him, that the spacious and unlimited goodness of God would be imprisoned in his breast only, which is diffu●ve as the Light. But the Nature of Pride is to be alone: all other sin●●ces do delight in company. Lust desires a companion, it is not the sin of one: Intemperance rejoices in company, there must be good follows, or else the sport's worth nothing. Covetousness desires company too, that he may get by them. Sola superbia solitudinem quarit, socitatem non patitur, only Pride, that desires solitude, cannot endure any partners. It is not unfitly compa●d unto a high and raging wind, which throws down a● before it: Like some of our great men, who de●pulate whole Towns, only to mend the●●spect. The proud by his will would have no ma● stand but himself, all must crouter and 〈…〉 him to tread upon. Secondly, he was unjust in respect of the ●licane, in condemning of his Brother, and 〈…〉 out any witnesses, and that before his ca● heard. He was both th● ●ge, party and w● himself, and pointing with his finger 〈…〉 kind of scorn and ●empt, 〈…〉 sentence. Or even ●hat Publican. Mortui Pharisaei, sed vivunt mores, The old Pharisees indeed are dead, but their manners (even in this too) are still alive with us. We have too many of these judges who will digito monstrare & dicere hic est, most wickedly and presumptuously even enter into God's secret Decree, and undertake to tell who has grace, and who shall be saved and who not. And this kind of (people might they be Canonizers of the Saints) certainly would deal with the Heaven of the blessed, as the Astronomers have done already with the eight Heaven, who have filled it with Bears and Lions, and Serpents and Dogs. These are they who can espy a mote in their Brother's Eye; O, they have the sharpness of an Eagle, when they look upon others; but let them reflect upon themselves, and they have no better than Owls eyes; they cannot perceive the beam that is in their own. I will only send these to our Saviour in the 7. Math. 71. of St. Math. 1. (a known place) judge not that ye be not judged. And so much of the Pharisees privative or negative righteousness, a word or two of his positive justice. I fast twice in the Week; I give Tithes of all that ever I possess. One would have thought that the Pharisees had been wise men. The Scribes and Pharisees, why, they were the only men inrepute amongst the people for their holiness and wisdom: but I see that Paradox is true. Nemo improbus sapit, No wicked man can be wise: he may be ●raf● and witty to contrive mischief, but to be wise, he cannot be and so SALOMON tells us, who continually in his Proverbes, makes a wicked man and a fool Synonimyes, they signify with him the same thing. For would any man who had never so little spark of wisdom in him, being a Petitioner, and hoping to move compassion of his misery in the heart of him to whom he makes his Petition, lay all his State, his Pomp, and his bravery open before him? We would account him but an unskilful Beggar, who, being to ask an Alms, would (if he had them or could borrow them) put on Rings upon his fingers, adorn himself with jewels, cloth himself in fine linnings, Scarlet or Purple, and by this means hope to move the hearts of men to a pity of his condition. No, we see our ordinary Beggars are too crafty in this. They lay open only their rags, their wants, their infirmities, their diseases, their blindness, their lameness, their dumbness; ye shall be sure to hear them preach to you of this, or behold them making signs to ye as ye pass: But of their sound parts, ye hear no mention made of them, nor of their riches, if they have any in private, because they know that this is no way to gain compassion. Yet our Pharisee (foolisher than any of these) coming into the Temple, (where all state and conceits of our own greatness should be laid aside) to humble himself before the face of Almighty God, instead of coming in thoughts and words apparelled in Sackcloth and Ashes, puts on no less than two of the best and we will come directly to his paying of Tithes, and I hope it will not disturb your mirth much to hear a little concerning this. But it is likely that this may also relish to some of ye, as bitter is a dish of meat boiled in Wormwood. I cannot help it if it does, hear it you must; the fault is in your palate and not in the meat. I hope there is no Antipathy betwixt this dish and any of ye present: if ye can endure the fight of it, although ye t●e not of it, let me entreat ye to be so mannerly as to fit the Meal out. I give Tithes of all that ever I possess. I trust to God there be not many now who will deny Tithes to be due ex jure divine, by the Law of God, so that I hope I may spare the proving of it, although some I confess whose names are up for great Rabbins in Israel, have endeavoured to express their great learning, and deep insight in Antiquity, by bearing arms against the Church in this quarrel, And the truth is, he who undertakes such a popular war, such a plausible subject, his a great advantage on his side. Facile credimus quod volumus. The greater number would have it to, an● sl●der arguments and weapon, will serve thy m●n when th● adversary is willing to 〈◊〉 overcome We see here the Pharisee does it, and it is 〈…〉 those things wherein he puts his ●st 〈…〉 concerning his justification. They were 〈…〉 paying their Tithes, that they did it unto Mint and Commin. And of this our Saviour himself beats witness in the 23. of St. Mat vers 23. Woe unto you Scribes and Pharisees, Hypocrites, for ye tithe Mine and Commin and Annis, and leave the weightier matters of the Law, as judgement and mercy and truth. And he does not only bear witness that they do it, but he commends them for doing it too. For although he pronounces a woe against them for neglecting of judgement and mercy, yet he approves of their Tything even unto such sm●ll matters in the latter part of the verse These things ye ought to have done, and not to have left the other undone. But here our new Pharisees come short of our old ones. For I appeal to the consciences of most men, whether they can truly say with this Pharisee, I give Tithes of all; and and if ye come short of them, ye are in a lamentable estate for hear what truth itself says in the 5. of St. Math. 20. For I say unto you, except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall not enter into the Kingdom of Heaven. What will become of ye then (O think of it for your own sakes) when your righteousness shall come short of theirs? If ye enter not into the Kingdom of Heaven, consider then what place it is into which ye shall enter. But did I commend the Pharisee for this? If I did. I must retract it all: for mark the propriety of the phrase well he uses. I give Tithes of all that I possess He does not say, I pay Tithes, as confessing them due, but I give, as if they were only benevolences: and so it is in the Latin, Do decimas. Upon which Stella has this note. Cum ait do, rectius diceret reddo, cum Dei sunt; When the Pharisee says I give Tithes (says he) he ought to have said, I pay Tithes, because they belong to God, they were none of his to give. Tithes and Parsonages, are Offices, not Benefices, however we have lately fastened that Title upon them. I give Tithes. O this is a word, which we cannot choose but be all in love with. We would fain bring the Clergy to be under our girdles, to live upon Benevolences and Gifts only, and then we think we should be safe. Ye might then sin (ye think) and go to Hell quietly without controlment, if ye had the Preachers tongue in your Pocket once; whereas now these Parsonages where the Tithes are exacted as due, and not as gift, do make the Churchman not so careful to cut out his Doctrines in that fashion which shall please you, as to endeavour to please God, and discharge a good conscience. These Tithes too (ye say do make the Priests proud and stately: whereas your Lecturers are meek and humble, striving to give content to all who otherwise should come short of their wages I answer, it the Priest be proud, it is a great fault in him: and he shall one day answer for it. But take thou heed that Pride in thee does not make thee call that pride in him, which is not pride, but only a justice, and true proportion in his carriage: for than thou shalt answer for that. Peradventure thou wouldst construe that to be humility in him, which indeed would be baseness if he should do it. Alas! every little thing of us who has but scraped a p●ch'd estate together, a company of poor Cottages, (broken and cra●e as their Titles) by what means ●o matter, though the Widow and the Fatherless curse us and all our posterity for it, must affect a kind of greatness now; and as it was with wicked Haman all our greatness is nothing, we cannot sleep with it, unless MORDECAI the ●ew will bow to us, unless we can make the Parson stoop to our greatness. O it is an infinite eyesore to us to see him thrive and prosper in the World. But ye deceive yourselves, the Office of the Priesthood is not so contemptible a thing, as ye would have it. If any will be great amongst you (says our Saviour) let him be your Minister. I do not go about to exact an absolute sovereignty over the Laiety. No, give us in the name of God, but that respect which belongs unto that holy Character, and we require no more. As we desire not to be Lords over you; so neither must you be Lords over us, and oppress us, as if we were of the dregs of the people. As we must not be so proud, but that we must visit the Widow and the distressed, I even administer unto the necessities of the poorest wretch in the Parish, so on the other side, we must not be so base, to flatter the greatest. And this CHRIST himself has taught us by his own example, who did not refuse to touch the poor Lepers in the Gospel with his own blessed hands, and so cured them: and yet ye see he used an other kind of behaviour to the great ones of the jews, the Scribes, and Pharisees. To their faces often h● calls them Hypocrites, painted Sepultures, Murderers of the Prophets, c●ren of the Devil, and pronounces woe upon woe against them. For he knew that the disea●s of the Leper and Pharisee were different, and therefore required a different Plaster. And yet for all this, ye will not dare (I hope) to call him proud or stately because he did not crouch to them. O ye would ●e keep the Parson low amongst ye, that he might not be able to recover his own, 'tis one of the greatest cares of some men, and therefore they apply themselves against him, as against the comino● Enemies. But take heed, for in detaining thy Tithe, thou dost not only rob the Priest, if that were all it were no great matter) but thou robbest God, thou robbest thine own Soul, both of Temporal blessings, and also of Eternal; (Decima & dives esto, Tithe and be rich is the common Proverbs Thou drawest a curse upon thee, when by saying thy Tithes truly thou mightst procure a blessing. But for fe●e thou mightst suppose, t● 〈…〉 but only the Arguments of us Clergy, 〈…〉 ye I ●we, for our own profit; for ●lt ●s which I have said, I will deliver thee over to th● place of the Prophet, Mal. 3.8. Will a man 〈…〉 Yet ye have rob me, but ye say, wherein have 〈◊〉 rob thee? In Tithes and ●rings. ●ee are 〈◊〉 with a curse, for y●●ave rob me, even this wh● Nation. C● 〈…〉 Hebrew phrase: 〈…〉 cursed had been 〈…〉 cursed with a● 〈◊〉 it shows ●e greatness of it, a double curse, a curse of Soul and Body. It follows in that Text of Malachi, Bring ye all the Tithes into the Storehouse, that there may be meat in mine House, and prove me now herewith, says the Lord of Hosts, if I will not open the windows of Heaven unto you, and pour ye out a blessing without measure. Hear be cursings (ye see) and blessings laid before ye. And I leave it to your own discretions which ye will choose. If this will not work upon you, go on in your Sacrilege and grow fat. I have done the Pharisee wro● his in honest man, (now I think on't better compared to many of our times. Seeing that he cares not for the word paying, it is well that he will give his Tithes 'tis more than thousands will do in our Age To give Tithes now is almost become a Prodigy, Sacrilege is grown to that height, Virtue and Religion become so frozen, that those few honest Patrons who are left, are afraid to give their Parsonages freely, for fear of being accounted but raw and simple men in the world. No, now they are become almost the Staple commodity of the Kingdom, and are sold as ordinarily as Wool, or Iron, o● Horses. To speak what other strange ways there be, of bargains, of wa●ers, of gratifying my Lady for her good wish, of taking any false pretended Title at the first, and then ●ully (as they call it buying the ti● Title, w● must be called (for s●oth) 〈◊〉 Title of Coreberat● or else of A●v●ons, passed in private to 〈…〉 the presentation of his Clerk, who if he refuses to ●e●le to the ●ea●e is brought him, upon that is presently outed, of the 2000 l. bond which lies by the Patron to keep his Clerk in aw●. Citizen's books are many times crossed with them, and they are to make the best Markets they can of them: There 〈◊〉 the Sym● of I some and you some, There is the Sym● of quietness, when the Priest before he can get the presentation must enter into bond or promise holily, all his life to be a Fool, and a betrayer of the Church, (that is) to be quiet and sit still till the Patron encloses, depopulates, and does what he list with the Lordship. Tillage is a troublesome thing, alas, it shallbe better for the Parson, he shall have a fine little close or two laid next his house, about the bigness of that which Lupus give Martial. In quo nec Cucumis jacere rectus, Nec serpens habitare tota possit, Quod formica die comedit uno. A cleanly sweet dwelling he shall have, and a quiet life, fit for contemplation; only keep a Maid and have 4 or 5. Cow's to live on: and if he prove a quiet and an humble man (for that is the word they use, which signifies in the true dialect, base and will crouch to his Worship, and preach what doctrine he pleases, than it is likely he may have 2. or 3. meals a week at the Hall or the place (as they These and many other sordid and devilish call it.) ways there be, which I swell to utter. God of mercy deliver me and every honest man from over knowing them, but only by hatred and 〈◊〉. We have now done with the Pharisee; I con 〈…〉 have presented him to ye in long garments, 〈◊〉 indeed we should have committed a Solecism 〈…〉 dress ●…n otherwise) but we will make 〈…〉 is in the Publican, he shall appear to ye in ●…r robes. 〈◊〉 the Publican standing a fare off, would not 〈…〉 up so much as his eyes to Heaven; but smote 〈…〉 est, saying; O God be merciful to me a 〈…〉 nner. 〈◊〉 to be four degrees (we see) in this Publicanes ●…mility. 1. He stands afar off. 2. With a defected Countenance: he does not lift up so much as his eyes to Heaven. 3. He beats his breast. And 4. as if that blow upon his breast had wake 〈…〉 heart which before slept in sin and security, ●…s lips and heart join together in this humble short, yet powerful Prayer, O God, be merciful to me a Sinner. 1 He stood afar off. The Pharisee stood too as well as he; but he stood t●…dly For the holy Spirit in this Scripture by ●…ng barely and nakedly that the Pharisee stood, 〈…〉 to accuse him for so standing as he did: but he●… qua ●…tion which is and 〈◊〉 the Pub●…, 〈…〉 of standing. He 〈…〉 a ●…arr●… Observe here the infinite Wisdom and Goodness of God, who out of Sin which is the filthyest and the most odious thing in the world, does bring forth Humility, one of the beautifullest pieces amongst the Virtues. That Workman deserves admiration, who can not only of Gold and Silver itself, but also out of the very dross, frame curious and rich works. Our Sins are as dross, nay, we ourselves are little better; as we read in the 22. of Ezek. 18. Son of man the house of Israel is unto me as dross, Ezek. 22 ● they are even the dross of silver. And yet such is the mercy and wisdom or our Heavenly Father, that out of this dross of our Sins, many times does he make blessed works, wherefore says St. AUGUSTINE upon the 104. Psalm. Deum non permissurum fore pecc●tanisi si ab illis aliqua essent bona perventura, God would never suffer (says he) sins to be committed but that out of those very Sins he does produce some good: as he did out of the sins of ●his Publican, he brought forth Humility. He stood 〈◊〉 fare off. To be a fare off from God, is indeed) the natural place of a Sinner: (Sin does make a man a stranger to God, as it is in the Parable of the Prodigal Son, he went into a fare Country) and to stand a fare off, to take notice of, to be sensible of the great distance we have with God by reason of our Sins is the first step to our Conversion and Happiness. The Pharisee he enters boldly a great way into the Temple (as it is naturally employed, for this word but, is an opposition to every member of the verse) but the Publican he thinks any remote corner in it, good enough for him. And see the virtue that is in Humility. The eyes of the Lord pass by the Pharisee, (as near as he stood) as being unworthy to be taken notice of, and immediately find out the Publican as fare off as he was. The eye● of the Lord are upon those who are meek in the Land. He resisteth the proud, and gives grace to the humble. The 2. step of his Humility, was his defected countenance. He would not lift so much as his Eyes to Heaven. Even for very shame, he was afraid to look up towards that part of the Creation, wherein God's glory does most appear. This is the true humility of the heart indeed, this is the true submission, when a man out of the consideration of his Sins, does rise into a consideration of the divine Majesty, against whom those Sins were committed, and so trembles and quakes at the thought of it. Thus did Esdras when he prayed for the people. O my God (says he) I am confounded and ashamed to lift up my face unto thee, because our iniquities are multiplied over our head, and our sins are gone up before thee into Heaven. Thus did MARY MAGDALENE in the 7. of St. Luke. She accounted herself unworthy to appear before CHRIST, to look up to the Heaven of his Face: and therefore, she got behind his back, kneeled down at his feet, washed them with her tears, and dried them with the hairs of her head. Nor would she arise from thence, as if her eyes had been in love with the Earth, till she heard that comfortable word, till the heavy burden of her sins which pressed her down, was removed from her shoulders by the voice of CHRIST, saying; Thy sins be forgiven thee: and then she rose up and went away in peace of Conscience. His third step was, He smote his breast. He was angry with the Inhabitant, and because he could not come at him, he takes his revenge upon the house he lives in; he knocks at his door: Cor credo evocaturus foràs, and that with a great deal of indignation. It was his heart which had offended him, it was that which was the first entertainer; nay, the first contriver of all his Sins. As our Saviour says in the 15. of St. Matthew. Out of the heart come evil thoughts, Murders, Adulteries, Fornications, Thefts, False witnesses, slanders. It is therefore, our own heart, and our own perverse and froward wills, which we ought to strike upon, according to that in the Prophet joel. 2. cap. vers. 13. Rend your hearts, and not your garments, and turn unto the Lord your God, etc. The fourth and last thing, is his Prayer. O God be merciful to me a sinner. It is a short Prayer, this: but it is full of life and efficacy. And h●re be three things in this Prayer, which ought to be in all our Prayers. First, he professeth both the Mercy & the Power of God, in acknowledging it to be he alone, who both can and will forgive sins. 'Tis the Prerogative royal of God, this: as the Lord himself says by the mouth of the Prophet Isay. 43.11. I, even I, am the Lord, and beside me there is no Saviour. And at the 25. Verse. I, even I am he, who putteth away thine iniquities for mine own sake, and will not remember thy Sins. For who can forgive Sins, but only he who is free from all Sinne. Secondly, he confesses himself to be a Sinner, with ●ce making mention of any good thing he had. Not a word of his Fasting, nor of his paying of ●es, nor of any good work that he had ●one. All his hope all his confidence is placed in the Mercy of God. And as he does first acknowledge God to be the Author of all forgiveness, and secondly, confess himself to be a Sinner: So he does in the third place acknowledge himself to be the only Author of his own Sins. He does not accuse God, as many do, who by countenancing that fatal Stoical necessity, do make even God the Author of their Sins; he does not accuse the Devil, he falls not out with the Stars about the matter, nor does he post off his sins unto others, as our first Parents did in Paradise: ADAM, he blames the Woman: nay, he is so bold as to lay the fault upon God himself, for giving him such a troublesome woman. The woman whom thou gavest me to be with me, she gave me of the Tree, and I did eat. The woman she posts it off again to the Serpent No, the Publican goes no farther than to his own breast. He neither strikes at God, nor at the Devil, nor at the Stars, not at any of his companions, who might entice him peradventure) to wickedness: but he knew that his Enemies, were only those of his own house; and therefore, he knocks only at his own door, he strikes upon his own breast, and says; O G● 〈◊〉 merciful to me a sinner. I must leave CHRIST'S censure of these two men until another time: but yet it is a verse of 〈◊〉 difficulty to be understood, it desires rather a Paraphrase then an expo●tion; and surely the very ●ding of it to ye, will give ye satisfaction enough. The sum of all, is this. The Pharisee came into the Temple stiffly and proudly, as if he meant to affront the Lord in his own house, his behaviour ●s stout, his Language peremptory, and daring, he boast, of his own good works, he scorns and condemns his brother. The Publican on the other side, enters reverently, humbly, defectedly; dares not so much as cast his eyes up to heaven, the Throne of his offended God, but as angry with himself for sinning against so gracious a Father, he beats his breast, as if he meant to be revenged on his heart, which was the first contriver of all his Transgressions, he confesses his Sins, and desires God's mercy. And now, hear CHRIST'S judgement of these two, and that shall close up our discourse. Vers. 14. I tell ye, this man departed to his house justified rather than the other. For eve●ry man that exalteth himself, shall be brought low; and he that humbleth himself, shall be exalted. FINIS. A SERMON PREACHED At the Assizes at Huntingdon in the Shrievalty of Sir Capell Beedles. Exod. 34. last verse. And the Children of Israel saw the face of MOSES, that the skin of MOSES face did shine, and MOSES put the veil upon his face again, until he went in to speak with God. THe Lord by the mouth of his Prophet DAVID in the 82 Psalm, vers. 2. speaking of Magistrates, says, I have said ye are Gods. He who is the beginning of all things, gins that verse; nay, he gins it after the same manner as he began all things, as he did when he drew the first draught of this fair Picture of the World. Gen. 1.3. And God said, let there be light, and there was light. And he gins the verse thus, not only to teach as how we should begin all our actions, A love princip●, in all our voyages set forth from the Temple, begin at God (as we do now, observing the ●dable custom of our Nation, and so indeed we ought to do, especially in assures of such consequence, when the lives and estates of men are to be laid in the balance) but also to let us and all those whom there he styles Gods. Know, that it is he who is Alpha Deorum, the first beginning, the Fountain of the Gods. He is the Ocean, they but r●valets derived from it. And as it was he, who said to them there in the Psalm, I have said ye are Gods. So it is he, who says to this Alpha inter Deos minorum Gentium, in my text (as I may call him) to MOSES, one of the greatest amongst the deputed Gods, I have said thou art a God. For although we read, that the people saw the face of MOSES to shine here, I, so gloriously, that AARON, and the Children of Israel were afraid to come near him, vers 30. Yet if we look into the next verse going before, we shall find this lustre to be none of his own, like the Stars which every night do light their T●pers a fresh, at the Sun, he did but 〈◊〉 ●ct the beams he received from God, vers 29 And it came to passed, when MOSES came down from Mount Sinai, that the skin of his face did shine. Mount Sinai where he had been forty days and forty nights with the Lord. It was from thence he had his glory. The vulgar Latin Translation reads this place thus, Et erat facies Mosi Cornuta: and MOSES had horns upon his face: from whence grew that custom amongst some Christians, (derided by the jews) to picture MOSES with horns, which error was occasioned by the vicinity of the w● Hebrew words, Keren, which signifies a horn, and Karan, to shine. Nor yet was this opinion without its favourers, for Tostatus approves it. Emisit radios (says he) tanquam Cornua, ficut & radij a Sole derivati Cornu spectem praese ferunt. He did dart forth beams from his glorified face, like horns; as the beams which issue from the Sun do seem forked, but I will trouble ye no farther with these controversies, nor with Cajetans opposing to this interpretation, nor yet with the strange glosses of some ignorant Rabbins, who affirm, that MOSES face was said to be horned, because it was so dried up with fasting those 40. days and 40. nights, that nothing but skin was left upon the bones of his Cheeks, which did so stick out acuta velut Cornua viderentur; that they showed like horns. As though that omnipotent God, who was able to preserve him all this while miraculously without meat or drink, were not able also to keep his body from decay and diminution, Without all question, the genuine meaning of this place, is (as our Transl●our renders it MOSES face did shine: For the Chal● Paraphrast gives it thus, The brightness of his face was multiplied, and the Septnag●nt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his face was glorious, and St. PAUL in the 3 to the Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the glory of his countenance or p●rson, which glory God did bestow upon him for these reasons. 1 That it might be a sign of God's favour towards him, and that his prayers for the people were heard. 2 That it might be a means to increase the reverence of the people towards him. 3 That the law might thereby become glorious, when the given of it was so glorious. 4 That it might signify that inward illumination shining unto them in the purity of his life and doctrine. 5 per hoc significetur justitiam legis fancy ten● solummodo esse gloriosam. To show, that the justice which comes by the Law, is only glorious in the Face, (1) Outwardly: but with God it does not seem so. For which last reason (I do confess) I am beholden unto Origen, who in his 12. Hom. upon Exod. Nihil in lege gloriosum habet Moses preter sol am faciem, MOSES in the law had nothing glorious about him, but his Face. They are his own words, Vultus est Sermo legis, manus opera, the face of MOSES (saith he) is the letter of the law, his hand the works of the law. Now because no man living can be justified by the works of the Law; therefore, we find MOSES his hand Leprous, Exod, a, Et in Sinum reconditur, tanquam nihil perfects operis habitura And therefore, as ashamed he hides it in his bosom, as an unnecessary member, unable to do any thing that was perfect. His feet, they had no glory, ●o, contumeliam potius, (says he) nay rather they are branded with shame, for he is commanded by the Lord, Exod. 3. to put his shoes from off his Feet, Put thy shones from off thy Feet, for the place thou standest on is holy Ground. Et hoc fieret (says the same Father) Non s●ne al● ujus formae mystery. Nor is this without a m●t●i●. To begin at the head of man, (as being the nobler member) his foot, his novissima pars: his last part, by which the Prophet Daniel will teach us to interpret longissime futura, future things which are the farthest off; as in the vision of NAB●CHADNEZZAR, the Head of gold, signified the present flourishing Monarchy; by the feet of clay, were meant novissima & longinqua, things which were to come last in order. So that MOSES being commanded to put his shoes from off his feet, was shown, that the latter times should come, when He (1) the Law, should have his shoes plucked from off his feet, as unwilling; nay, rather (as altogether) unable to raise up seed unto his Brother. Deutr. 25. By which Ceremony, the Wife of his deceased Kinsman (that is, the Church in general, or each faithful Soul in particular; who, ever since the death of her former husband, her original Righteousness, which died in ADAM'S fall; had lived in Widowhood) was to be delivered up unto another, which was CHRIST, and his merits; and his name, (that is, the Law to be call● i●… Israel Domus discalceat usque in ho●ternum di●m, the House of him whose shoe was plucked off, for ever— But the sweet relish that ●s in these sacred mysteries his carried me● of●tre away. I will return, and by God's assistance, and you Christian patience, try what we can find o● from hence to make for our pre●ent occasion without any wresting, or violence off● to the wor●s. And what should hinder us, but we may find something? For we have first God here, who is as I told ye Alpha Dec●…um, the first of the Gods, by whom, through whom, and for whom all the rest of the God's Kings and judges) are. Secondly, we have MOSES, the Civil Magistrate God's Vicegerent, and not MOSES barely, but MOSES glorified, MOSES with his fare shining, MOSES as it were) upon the bench: and next we have the People looking upon the face of MOSES. And to these, that ye may read a true Character of this meeting of yours, in my Text, we have also MOSES face veiled. (1) The strict rigour of the Law, which, like the glistering of MOSES countenance, strikes a terror into the people, and makes them afraid to come near ye, covered with the veil of Equity, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is as Aristotle defines it, Eth. lib. 5. cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A certain Correction, or mending of the Law, being deficient in some cases, which the Lawgiver, himself, were he present, would have added to the Law. And this is nothing else, but a wise and religious consideration and weighing of the circumstances of such facts as are to be laid in the balance of justice. Thus have we here a complete Assizes, or rather the platform, which shows us what they should be. GOD. The MAGISTRATE, PEOPLE, and EQVITIE. And so the ●ext is easily divided, not to be too curious▪ We have here,— 1. GOD, and the Magistrate. 2. The People, and Equity. First, God and the Magistrate; for they must never be separated and so we have MOSES in his glory, GOD as the Author of his glory, MOSES as the Subject. Secondly, The People and Equity, which must go together too) and to we have MOSES in his veil, MOSES accommodated to the Capacity of the weak eyes of the people. Or else if ye please, thus. Here are the two several Aspects of MOSES. 1 As he looks upon God. 2 As he looks upon the People. Like the double face of the Moon when he is in Conjunction with the Sun; that half part of her Orb with which she respects the Sunn● is glorious, and filled with light: her other 〈◊〉 that looks upon the Earth, is dark and charged with obscurity. From the first Part of my Text, the first Aspect of MOSES, do naturally arise these two Positions. 1 That the face of MOSES, of the civil Magistrate is glorious. They are Gods. Secondly▪ That this glory of theirs comes from the Lord, 'tis he who hath said, they are Gods, and his dixi is a Feet. With him to say they are Gods, is to make them ●o. Of the First. I shall not need to quote much Scripture to prove the excellence of the Magistrate, for to say, they are Gods there in the Psalm, is to say, all that can be said, and again, Exod. 22. Dijs non maledi●as, thou shalt not rail upon the Gods, nor speak evil of the ruler of thy people. Homer calls them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Shepherds of the people, and Plato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saviour's. But what need we seek any farther, or travail to Heathen writers for Ti●l●s for them, when we have the Lords own ipse dixit, He hath said, they are Gods. It is accounted a grand subtlety and a great piece of Art in an Orator, to persuade his Auditors that they are that, that they are such men already, as he would have them to be. Now God, (the best Orator in the World humbling himself into the way of Art, vouchsafes so fare to descend to our Capacity, as to use the same manner of Rhetoric He has said they are glorious, he has said they are excellent, on purpose to persuade them to be so. Let them take heed therefore what they do, Agere uti nomen clutt, behave themselves agreeable to the Title he is pleased to bestow upon them, lost they be found strivers (as much is in them is to prove the God of all truth, a liar. Be glorious, be excellent, endeavour to have your faces shin before the people. Let your light so shine before men that they seeing your good works, may glorify your Father which is in heaven. And ye have no other way in the World to obtain this glory, but the same which MOSES had to get his. To go up into Mount Sinai, and consult with God. And so we are come already to the second Position, 2. ● for indeed they cannot be long kept a sunder; ●y, they cannot be separated at all, so near is the kindred, the relation betwixt them. For, no sooner is your glory named, but God immediately steps in, nay indeed he was there before, for he is the Author of your glory; without God, no glory at all, no shining of the Countenance. And it will not be amiss to see the manner of MOSES consulting with God, when he did obtain this glory. At the 28. very of this Chapter, So he was there with the Lord forty days, and forty nights, and did neither eat bread, nor drink water. By this Lent, this forty days fast, which MOSES kept here in the Mountain, and afterwards CHRIST himself in the Wilderness, imitate● by us at this time, or at least should be, as fare as our weak Natures will suffer us) St. Augustine would understand the life of Man, being days of sorrow and affliction, according to the Mystical number of weeks, which a woman with Child goes before she is delivered. Nor is it merely St. Augustine's observation. For, if ye look narrowly into the 16 of S● john's Gospel, verse 21. joh. ● Ye shall ●nde our blessed Saviour himself to imply so much, speaking how his Disciples should weep● and lament. (A Woman ●es he) while she travaileth hath sorrow, because her hour is come; but as soon as she is a delivered of the Child she remembreth no more the anguish, for joy that a man is borne into the World: And ye now therefore are in sorrow; but I will see ye again and your hearts shall rejoice, and your joy shall no man take from ye. And that is the Christians Easter, his death, when he shall keep a perpetual Sabbath unto the Lord, with continual Hallelujahs in his mouth. The forty days, and forty nights, do typify then the life of man; but what is meant by the fasting? The same Father shall tell us jejunium quod probat altissimus, non solum intermissa corporis refectio, sed a malis artibus factu disce●sio. The true Lent which is plea●ing to God, is a Spiritual fast, a fast from Sin, and this thou must observe all the forty days, that is, the whole course of thy life. Thou must fast from Bribes, from Gifts, thou must not suffer thine eyes to wander after the fatness of the Ox in the Stall, nor the Weather in the Pasture, thy fingers must not itch after the plump Gold in the Bag, to divert the course of justice; nor must thou respect the person of thy Friend, Kinsman. Nephew or Favourite, thereby to wrong the Fatherless or the Widow. Thou must make a Covenant with thine eyes, thou must not look upon such a great Lady's letter upon the Bench, nor yet remember what such a Lord your Honourable Friend, spoke to you in private, for there is a Lord above, more Honourable than he, who expects justice from thee. This is the true for●y days Fast of MOSES, which the Governors of the People, they who sit in the Gates of Princes, should observe. For know, that although y● ●t there at the Stern, and govern things as ye● please; yet God stands in the midst of ye, as it is in the first verse of that 82. Psalm. The Lord stands in the Congregation of the Gods. Stands with attention, stands with power. Nor can the Nimble-oyld fingers of your Notary, set down the things he hears half so fast, so truly, so exactly, as God will record every word and action of yours. You cannot give the Beam the least touch with your little finger in private to cast the rising scale down again, but God will observe it; nay more, set it down in his notebook, and afterwards reward it. If thou wilt have thy countenance shine before the people, if thou desirest to be accounted honourable amongst them (as who does not desire to be honoured?) if thou expectest reverence from them, Ergo ut mirer●ur te non tua primium aliquid? That they may give unto ye that honour ye expect, do ye give unto them some noble specimen, some sign, that ye deserve that honour: which honour and shining of the face, (as I told ye) is no ways to be got, but by imitating MOSES, by going into Mount Sinai, and consulting with the Lord: (1) By dealing uprightly, by squaring all thy Actions and sentences according to the rule of justice, and the word of God. What a preposterous course then do all they take, who in seeking to find this shining of the countenance▪ do leave Mount Sinai, where the Lord keeps his residence, and is to be spoke with, and come down into the Valley, into the Crowd to seek it? Yet such there be; who seek for it in Popularity, who seek for it, amongst gifts, who seek for it in Names, and Titles. But alas! what can these poor helps do? They are but like the Fucus and Ceruse, that fill up the wrinkles in an old decayed Face, which can neither endure the fire nor Sun. Nobilitas sola est atque unica Virtus. 'Tis Virtue alone, which is the true Nobility. For could a man directly say to me, here runs the blood I derived from Brutus or Germanicus, this vein is filled with that I received from the ancient stock of the Persian Kings, here the active and fiery spirits of julius Caesar dance; should his Titles be grown into such a Volume, that he who undertakes to repeat them, should stand in need of a Dinner in the midst: yet, if he cannot derive his Pedigree as well from Mount Sinai, from Virtue, from Religion, however I may outwardly (as it is requisite I should) give him reverence, yet for all this, he shall be to my inward esteem & thoughts; but as one of the common rank. Aut Pastor, aut illud quod dicere no●o. It has been, and still is, the custom of some Princes and great Potentates, that they might keep themselves in repute and estimation with the people, to reserve themselves close, and not to appear too commonly unto the vulgar; because, the frequent sight of the Prince does diminish and make cheap the glory of Majesty: As we see it is verified in the Sun, that excellent and beautiful creature of the Lords, which because we have it in our eyes every day, is not much regarded: it rises, it climbs to its Altitude, and when it is there, it descends again, it sets, and all this while no great notice taken of it; because this journey of his is quotidian, is ordinary; whereas, if it should appear unto us but once in an Age, what gazing and wondering there would be at it? Not to disparage this custom, I must rather commend the worldly policy of that way which Alexander the Great, took to maintain and increase his esteem and adoration amongst his Subjects, who refusing to be called the Son of Philip, gave out, that he was begot of jupiter Hammon, descended lineally of a God, and so he was believed to be. Both these ways if ye search into them, will meet in one, and make a fair Path for the Magistrate to walk in. For first, to maintain and increase his renown, let him reserve himself (in the name of God) from the People, let him keep himself close, appear not to them too commonly, nay let him not appear unto them at all. (1) Let him be removed, keep his convenient distance from them in his manners, in his actions, be not polluted with their sins. As a Ruler is a God in Authority, so he should be a God in Purity of life and Example. Each vulgar Paper carrier, each Beta ●ogulatorum can be Am●idexter, take Fees with both hands, let not the Magistrate come (for shame) amongst such, nor participate in their Villainy. I could instance in the rest of their Enormities, amongst which it does not become their dignities to appear. And this is truly to remove themselves from the fight of the people, and this is also with Alexander, (for I told ye they both met in one) to proclaim themselves the Sons of God, and this must be done too as he proclaimed his Parentage, by his Actions. God has called them Children of the most high, and it is their parts, by their actions to prove themselves Sons of such a Father. Which if ye do, ye shall be glorious, ye shall have honour and renown, the skin of your Face shall shine, and the children of Israel shall see it too. We have done with the first Aspect of MOSES. We will now draw the Curtain, the Veil before his face, and a while look upon that. And MOSES put the Veil upon his Face again, etc. The second Part of the Text. The reason, why MOSES put this covering upon his face while he talked with the people, without all doubt, according to the letter, was that, which is rendered by the holy Ghost in this Chapter: The people were afraid to come near him. And this fear of theirs, was— partly Necessary. Voluntary. Necessary, by reason of their infirmity, for indeed they were not able to look upon the glory of his countenance. Voluntary, and that was for Reverence; verily believing (as they well might) that there was, Divinum aliquid et magnum, some great and divine matter, signified by that unwonted splendour of his. But we are not always strictly to keep ourselves to the literal meaning of Scripture: For St. BERNARD having rendered two or three several senses upon one place, says thus: Non sanè à prudente de diversitate sensuum indicabar, dummo●ò veritas utrobique nobis patrocinetur et charitas, cui scripturas servire oportet. There is no wise man (says he) who will blame me for this diversity of senses, so long as Truth and Charity are my Patrons. For why should that displease us in the sense of the Scriptures, which we daily practise and allow of in the use of outward things. It is St. BERNARD'S own comparison. In how many several employments is water used amongst us? Nor is the Divine word to be tied to one meaning, so long as we stray not from the rule of Truth, nor contradict other Scripture) but may be applied to the diverse uses and necessities of the Soul. The mystical reasons then of this Velamen, this covering of MOSES, may be diverse, according to the diversity of the Laws given by him: Which, were either— Moral, Ceremonial, judicial. By the Covering that was upon the face of the Moral law, some of the ancient Fathers would understand the humanity of CHRIST, whereby the terror of that glittering Countenance was taken away, so that the Sons of men by the interposition of that veil, were now become able to look upon that Face, which otherwise had been too full of horror for them: the putting on of that Covering was the fulfilling of the Law, and the perfect obedience of CHRIST to every jota in it: For although he was not exhibited until the latter times, yet the virtue of his obedience (being in efficacy before his exhibition) did put a Covering upon the Face of the Law from the beginning. The Veil upon his Face, as the giver of Ceremonies was the Cermonies themselves, the shining Counnance was that which was meant by those Ceremonies, being shadows of things to Come, as the Apostle calls them. And why may not we understand by this Veil upon the Face of MOSES as the giver of the Law judicial, that covering of equity which should be upon the Civil Magistrate? and this Aequitas, (for so the Latins render that word which the Greeks' call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, convenience or Simile) is nothing else but an apting or proportioning the punishment to the Fast. As in this plain instance. A young man compelled by hunger, steals from his neighbour, bread or other necessaries whereby to relieve and sustain Nature. The strictness of our law says (now as I suppose) that this man must dye. But the judge weighing the circumstances of the fact; as first, the offendor is a young man rash, and unexperienced in the world, a young man, not grey haired in iniquity, nor sinning upon inveterate custom, peradventure it is the first offence, and therefore there may be hope of his amendment. Secondly, he did not sin maliciously, or to maintain his riot and intemperance, but driven to it by necessity: therefore, the judge in his wisdom mitigates, takes off the edge a little from the rigour of the law, and afflicts a milder punishment upon him, and more convenient to his fact. Wherefore the Greeks' confound those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, just and merciful, they are used amongst them for Synonima's, for words that signify the same thing. So St. PAUL, 2 Cor. 10.1. joins them there both together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per mansuetudinem & aequitatem CHRISTI, both which words, insome of our English Translations, we shall find to be put in one and the same fence, I PAUL beseech you by the meekness and gentleness of CHRIST; So near is the affinity betwixt the words, nay so near is the affinity too betwixt the nature of the things meant by the words, that that Magistrate can not be just except he be merciful, nor merciful unless he be just. For however they may seem at the first Sound, there is no opposition but a sweet and harmonious Agreement betwixt them, for Mercy and Truth do love and kiss each other. Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this Veil which is to cover the Face of MOSES, of the judicial Magistrate, that the people may not be afraid to come near him, is necessary, and that for these reasons. 1 Because the divine law does defend and approve of it. Witness those Cities of refuge which were in the Land of Israel. For the Letter of the Law runs directly thus, He that smiteth a man that he die, shall dye the death, Ex. 21.12. There's the naked Face of MOSES, terrible to the People. (Sermo legis, Mosis facies, as Origen calls it, the letter of the Law is the Face of MOSES, but the Veil that is put over this Face, follows in the next verse. And if a man hath not laid wait, but God hath offered him into his hand, than I will point thee a place whether he shall fly. Secondly, because our humane affairs, necessarily do require it. One man sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on set purpose, with a praemeditation, and deliberate mind. As the Thief who spoils the Traveller of his goods and life. An other offends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, necessitated to it, as I in defending myself slay mine Enemy. A third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accidentally, as a man in casting stones or timber from his house, kills his Neighbour. Now that all these three should be punished alike, is the unjustest thing in the World. Thirdly, because the laws of themselves are not able to apply to all particular Cases, for their language is only general; as Aristotle has it, Leges universaliter solum est loqui, the Laws can only speak universally; and therefore, because general rules can not agree to every individuum, to all particulars, the industry and wisdom of the judge is required in their interpretation, who is as Aristotle in an other place calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lex animatae, the living or speaking Law, or the Soul of the Law. Fourthly, because of the obscurity and difficulty that is in some Cas●. As there was in that, which Gellius in his 12. Book, cap. 7. Makes mention of, concerning the woman who had poisoned her husband and her Son, who being brought by her Accusers before the Areopagites, defended herself, not by denying the fact, but by laying open the cause that induced her to it, which was, because they had before poisoned her Son, which she had by her former Husband. The matter appearing full of difficulty to them, they commanded both the parties redire post Centissimum annum, to come again 100 years after; signifying by that, that they were not able either to acquit or condemn. Fifthly, Besides all this, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the letter of the Law, if it be barely and nakedly understood, and observed, proves many times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rather a deceit then justice. As in the case of Antiochus, where the Roman Legate made a compact with him, to leave him the half part of his Ships: now the rule or rather the reason of the Law required and expected, that the Ambassador would have left to Antiochus, the half part of his Ships, entire, whole, and fit for service: but he interpreting the bargain deceitfully, yet not a whit declining from the naked words of the Instrument drawn betwixt them, but rather keeping himself close unto them, cuts all his ships in the midst, so that not one of them remained unto him good for any thing. Against that thundering Argument of such who oppose this Equity, and cry; Fiat justitia licet con fractus corruit orbis, Let justice be performed although the foundations of the world crack for it; we have not only Aristotle's answer, who says, that justice and Equity, do not Discrepare in genere, sed gradu quodam, they are not contrary, but do only differ a little in degree, Equity making up what the Law in itself was deficient in, being (as I said before) only universaliter loquens, able only to speak generally, and not to every particular case, in which cases equity interprets the Law, not opposes it: but what is more than all this, we have the example of God himself, for it. In the day that ye eat of that Tree ye shall dye the death. There was the Law which he gave to our first Parents; this Law was presently broken. But does God now deal with them according to the strict sentence of this Law? No. Out of his infinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his admirable mercy, whereas he might have justly slain them presently, he suffers them to live that they might have a space for Repentance. The like are frequent in the Scriptures: nay, the whole world is nothing else but a great Book, full of the like examples. For alas! should the Lord have executed the strict rigour of justice upon every one of us, we had been carried immediately from the womb of our Mother unto the Grave. I am not so fare a Patron for mercy, that I desire justice should any whit suffer; No, I subscribe to that voice, Fiat justitia. Let justice be done, though the world parish, but yet with Aristotle's limitation. Equity does not any way change, oppose, or alter that Ius naturale, that natural justice, but having degrees, it mitigates the strictness of the Law, where the Lawgiver has not left any thing expressed. I have shown ye thus fare what this Veil is, and the necessity of it to be over the face of MOSES, the Civil Magistrate: I will now descend to the manner both of the framing and wearing it. And because the wearing of it belongs to the Magistrate upon the Bench only: the framing of it to many and diverse kind of people, I will follow a while the Particulars. These five several sorts of men, then do concur to the framing or making of this Veil. The Accuser. Witness. juryman. Advocate or Pleader. Officer. I can but touch upon them, and first for the Accuser, whether in judicial Controversies, or in causes criminal, who brings the materials for this Covering. Let him take heed that he be not found a raiser of false reports, a speaker against his Brother. Psal. 50. And one who slandereth his own mother's Son. For be sure then, that the Lord will go on with the 21. verse, And will reproove thee, and set before thee the things that thou hast done. We know one of whose greatest and most glorious Titles, it is to be called the Accuser of the Brethren, and know, that whoever he be that participates in the Action, must also have his share in the Name, and afterwards inherit the punishment too. If thou wilt do the works, exercise the Trade of the Devil, which is to accuse falsely, expect no other recompense but the reward of the Devil, which is to perish utterly:— But what is it to accuse falsely? Not only, Struere de proprio calumnias Innocentiae, to create a false report upon an innocent person merely of our own heads, which the Orator calls, vernaculum crimen, a domestic crime, such a crime as is borne with us at home in our own breasts, and has no being but there. (Such an one was that of jezebels, where it was Naboths' Vineyard that had blasphemed, and not himself) but also to aggravate a small crime, and so to blow it up into a quantity, when through the multiplying-glass of a little glozing Rhetoric, they can make an Ant seem an Elephant; which was so common amongst the Roman Pleaders, that CICERO calls it Accusatoria Consuetado, the Custom of the Accusers. And it is to be wished, that it was not too frequent amongst our Word-Merchants, who sell air and Syllables as men do horses in a Fair, he who bids most is the welcomest man, be the Cause what it will. An other way of accusing falsely, is, when thou tell'st the Truth, (though it be nothing but the Truth) with a wicked intent, aiming to do mischief. So Doeg, though he told Saul nothing but the truth concerning Ahimelech the Priest his relieving of David, yet because his intent was ill, and he was pricked forward by mischief, to make that narration, we shall find DAVID, Psal 52. Branding him with the Title of a Liar. Thy tongue imagineth wickedness, and with lies, thou cuttest like a sharp Razor. 2. The Witness is the next in rank. And let him only know this, that as he is here brought to bear witness against his Neighbour; so shall his own conscience one day be brought to bear witness against him, which (if it find him peccant) shall never leave calling and crying in the cares of that great and righteous judge, until he have passed that irrevocable Sentence against him. In what a desperate condition then, are all they who make no more of bearing false witness against their Neighbour, I, and in taking the just and powerful judge of all the World to record that their false Calumniations are Truths, than that Emperor did of cutting off the heads of Poppies. O consider this, you who are to lay your hands upon the Book. It is not the abatement of the thirtieth part of a Fine, when you depose in your Landlord's cause, nor the Summering of a Horse, or a Cow, it is not the countenance of the best man (as ye call him, that is, the richest man) in the Parish, who (if thou swearest for him lustily and to the purpose, and comest to him beforehand, to know of your good Master what it is that will do the deed) peradventure will, when thou hast drawn God's curse upon thee so by thy perjury that thou art not able to live honestly, adventure his credit with the two next justices to make thee an Ale-house-keeper, and so thou shalt live upon the sins and intemperance of the People, cursed both of God and men. Alas, it is not this, nor greater things than these thou shalt gain by thy oath, which can lie in balance against the displeasure of so great and righteous a God, whom thou (as much as in thee was) hast endeavoured to make a mock of. 3. And for the jurer, almost the same admonition will serve for him. Thou shalt not follow a Multitude to do evil. Exod. 23. When thou takest thy oath, consider with thyself (whether it be upon the life or estates of men, thou goest) that thou swearest to bring in thy verdict (as thy conscience shall dictate to thee) according to truth and justice. Thou art not bound to follow the first man (like horses in a Team) because he has the fairest Feather in his Crown, because he has been an old juryman, and has laid many a poor Clergy man on his back, has got himself a name amongst the easy swearers of the Laity. No, thou art first bound (as fare as thou canst) to search out the Truth, to receive thy informations attentively and seriously, before thou goest out, and then laying all by-respects a side, to deliver thy conscience clearly and plainly: For it is you who have a great stroke in making this Veil of Equity, which is to cover the Face of the Magistrate. He can but examine the Witnesses, hear the testimonies, inquests, and arguings, and afterwards give you an Information of all this: 'tis you who are Vitae & necis tam potentes Causarum, in whose power the life and death of Causes do chief consist. The Magistrate or judge, (like the hand in a dial) may often times point to the wrong hour, and yet no fault in him, but in some of the wheels which are out of Frame. For it is his part, to proceed and give sentence secundum probata tantum, according to the Testimonies and Allegations only. 4. The next in order, is the Councillor or Pleader, and these, (is the judge upon the Bench is called a God) may in some sort, be called little Gods too. But I wish I could not call a great part of this Tribe too truly, the deities of Nilus, the Gods of the Egyptians, Garlic and Onions, whose chiefest virtues are to force tears from the Eyes of their votaries. O Sanctas Gentes quibus nascuntur in hortis Numina!— But I forgot myself; I should have left out the first part of the verse: for such are the abominable corruptions which many of them use now adays, that we may call them, the holiest and the happiest Nations, who have no such Gods at all grow in their Gardens. I do not speak against all, mistake me not, there be honest and worthy Lawyers amongst us. Nor do I go about any way to disparage the calling: For the true use of it is honourable, being to defend the oppressed, to maintain or else recover the right of such as have been trodden down by their too potent Adversaries.— Put when Rhetoric— I wrong the Science, I must not call it so, rheumatic and obstreperous noise goes about to make the guilty innocent, and the innocent guilty, to Carusse o'er the Blackamoor, and to prove the Leopard to have no spots: when a little bold, wild and Sophisticate language, is able to make head against Truth and overcome it, and the cause Ad mensuram pulmonis Advocati aut Hares aut non, flourisheth or languisheth according to the strength of the Advocate's lungs and boldness, or rather to the depth of the Clients purse and openness.— I do not only accuse these times, this disease was ever rise amongst the ancient Romans; nay, it has been in use ever since jupiter had a beard: In Saturn's reign peradventure it was otherwise, Aut sub Iove nondum barbato. But the Antiquity of it proves not the lawfulness, ye have a saying in the Law. Nullum tempus occurrit Regi, No custom can prescribe against the King; and by the favour of Law, this is as true in Divinity, no prescription against GOD, the King of Heaven and Earth. He brings but a weak argument, who concludes what ought to be from what has been. Such a colour, Murder might have for itself, who is able to derive its pedigree as fare as Cain. It is to no purpose for me to lay open the sacred thirst of Gold that is in these men, I might as well tell ye, that there is a Sun or a Heaven, which we all acknowledge: nor can I hope, if I should repeat it, to be heard; the Masculine, delicious and charming harmony, which the gold makes in the Bag, I know would out-musicke me, would sound sweetlier and louder in their ears then all that I could utter. The second branch of St. PAUL'S distinction of Tongues would outcry the first, the Tongue of Angels would be louder than the Tongue of Men. But yet for the discharge of my duty, I must let such men know (but surely this is a very fruitful place for controversy, I see few of them at Church, if they had nothing to do, it is likely they would be here) who make the sacred place of justice no better than the Stage of a Mountebank, having received their Fee, who leave the cause many times, where peradventure the whole estate of the Client lies at stake, and fall upon their Brother pleader, or upon the person of the man whose cause is in hand, or upon the and behaviour of some of the witnesses or parties, hunting after crude and indigested impertinences, which walk (like apparitions or ghosts) in the shape of jests, thereby (as I suppose) to catch the easy care of the circumstant jurer, or Country Gentleman, who will reserve them for his holiday reports amongst his admiring neighbours; that however, these Musicians of Pythagoras, these Angels who play upon the Spheres, may for a time delight them, and they may dance after their music too, yet at the latter end they shall have but a harsh close, they shall end in a discord. 5 And so for the Officer, who by bribes taken in secret, is corrupted to foist in or take out what he please, let him know also, that there is an other, which is a general Assizes to come hereafter, when he shall be put out of his office, when the Books of his own conscience shall be laid open before that great judge, the Lord of Heaven and earth, in which book there shallbe no enterlining, no blotting out, no putting in, but all his actions shall appear fair, and in a full Character. All these five sorts of men, have a hand in the framing and making this Veil which is to be put upon the Face of the Civil Magistrate; but yet not altogether so, but that the judge has the overseeing of this their Worke. If he perceives, that the Accuser brings materials unfitting, and which will not conduce to the making of the Covering of Equity, he may so canvas the business, either by examination, or if that will not do, by delay, so that at the, last the Truth may be found out: For he does ill purchase to himself, the title of a man of Expedition and Dispatch, who hastens causes, and ends them before they be ripe. If he finds a palpable malice and confederacy in the Witness (who is here in the second rank of workmen) it is in his power (I take it, for my want of experience in these matters will not suffer me to be confident) to deny him his Oath; If he perceives ignorance, supinitie, and negligence in the jurer, he may impanel new ones. If Sophistry, Cavilling, or Meram Superbientem lasciviam verborum, an unnecessary trifling and wantonness of of words in the Advocate, his wisdom, sharp insight, and experience (peradventure he himself once being a Pleader, and so knowing the way of them the better) may look through that Veil of forced language, and view the realities, and after those direct his sentence. If in his Officer he finds Bribery and Corruption (as the best Princes and Magistrates in the world sometimes cannot be without bad Officers) 'tis in his power to rectify that too. But these things ye know better fare (I confess) than I am able to direct ye: yet it is not a bare knowledge of them that will benefit ye in the last day: but Happy are ye if ye do them. It it not the knowledge that swims above in the brain, but that which sinks down into the heart, takes root in the affections, and brings forth fruit in actions, that will then profit thee: For to whom much is given, of him much shallbe required; not only the Principal which was trusted to the understanding and Theory, but also the interest which is expected from the Practic part. There is another kind of Veil too, which is to be put upon the Face of MOSES, which is the same that our Hieroglyphics in the emblem put before the Face of justice, whom they picture out by a woman having a Covering before her eyes, and a pair of balance in her hand: and this is to denote unto us the impartiality that should be in a judge: he should be blinded, not his understanding, for that cannot be too quicksighted; but to show us, that there should be no respect of persons in him. Exod. 23.3. Thou shalt not countenance (no not) a poor man in his Cause. And if not a poor m●n, much less does it become him to put off his Veil that his Eyes may let in the greatness, the favour, the Friendship of the rich, and potent For if the person of any man should be accepted, certainly in all equity it is the person of the Poor; but ye see here is a strict command against this. Do therefore all things as being assured, that you yourselves one day shall be ungodded again, (for he who has said ye are Gods, has also said that ye shall dye like men.) For the time shall come when a poor Urn shall hold your Ashes, all, that little all which shall remain of your voluminous greatness, when that Eternal justice, shall poise the balance with an equal hand, wicked AHAB shall then answer for NABOTHS' Vineyard, and JEZEBELL for the blood of the Prophets. Have but this therefore in your minds, and the God of all justice and mercy direct your actions: labour to go up into the Mountain with MOSES, and consult with the Lord, (1) Be just and righteous, let your faces reflect those cornua lucis, those beams of light ye shall there receive from God, and with MOSES your faces shall shine amongst the people, ye shall be honoured and reverenced, (ride on then, and good luck have ye with your honour) and having past a glorious life here below, the end of the Text shall be the end of your days; Ye shall go up again and speak with God: where your discourse shall never be interrupted so long as there is Eternity. For if with MOSES ye live in the Mountain, and converse with GOD, that is, be employed in his service, and do justice, ye shall also with MOSES, at the length, hear that invitation of GOD to him in the 32. of Deutr. 50. verse. Go up into the Mountain and dye, ye shall departed this life in the favour of the Highest. FINIS.