SERMONS PREACHED AT PAUL'S CROSS AND ELSEWHERE, BY JOHN HOSKINS, SOMETIMES FELLOW OF New-Colledge in Oxford, Minister and Doctor of Law.  
LONDON, Printed by William Stansby for Nathaniel Butter, and are to be sold at his shop at Saint Austin's gate. 1615.   

TO THE RIGHT HONOURABLE SIR THOMAS EGERTON, KNIGHT, Baron of Ellesmere, Lord high Chancellor of England, one of his Majesty's most Honourable Privy Council.  
IT were a shame (Right Honourable) our liberty should be now to learn, what the jews captivity was long ago taught, that the public infers the private benefit; In the peace of the City shall ye have peace. 
〈…〉  A sufficient Apology for this bold adventure of presenting some parts of my poor endeavours, before any merit hath recommended my person to your Lordship's knowledge. For I feel myself no senseless member of those bodies, which out of diverse experiences challenge an interest in your Honour's most favourable protection. And could I collect all those grave judgements and decrees, which your Honours learned integrity hath afforded unto Churches, Colleges, and other Incorporations for charitable uses; I doubt not, but posterity would equal them with many new erections and foundations. Accept then (Right Noble Lord) these few notes of a Scholars observation, who desires not so much to make himself known, as to acknowledge his portion of the Churches and that Universities duty, whereof your Honour is a blessed Patron. God remember your Honour according to that which you have done for both.  
Your Honours in all duty, I. HOSKINS.   


1 A Sermon preached at S. Mary's in Oxford. The Text. LUKE, 12.48.  
2 A Sermon preached at Paul's Cross. The Text. ISAI. 28.1.  
3 A Sermon preached at New College in Oxford. The Text. MATTH. 11.19.  
4 A Sermon preached at S. Mary's in Oxford on Act Sunday, in the afternoon. The Text. MATTH. 11.19.  
5 A Sermon preached before the judges in Hereford. The Text. 1. SAM. 2.25.  
6 A Sermon preached at Paul's Cross. The Text. ZACH. 5.4.  
7 A Sermon preached at S. Mary's in Oxford. The Text. HOSEAH, 8.12.  
8 The Conclusion of the Rehearsal Sermon at Paul's Cross. Anno 1614    

Faults escaped.  
Pag. 4. Li. 16. R●ad. waking. p. 15. l. 5. r outstrip him. p. 21. l. 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. ●7. l. 26. r. the. p. 30. l. 25. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 31. l. 23. r misplace but. p. 32. l. 19 r unto. p. 40. l. 20. r. punishment. p. 41. l. 23. r. sel●es. p. 45. l. 14. r. step up. p. 46. l. 14. r. necks. When. p. 49. l. 1. r. quiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 54. l. 5. r. mind. For. p. 58. l. ●●. r. salutations. p. 65. l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Pag. 3. Lin. 2. r. Hyperbolically. The. l. 3. r. proposed old l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 4. l. 20. r. in deed. p. 9 l. 26. r. derogatio. p. 12. l. ●. r. the word uttered. p. 38. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 4. l. 23. r. lead the blind.  
Pag. 2. Lin. 18 read. grey. l. 20. r sakers. p. ●. l. 20. r. equal. Besides. l. 22. r. circumstances, their. p. 6. l. 26. put o●●, right. p. 7. l. 6. r. these. p. 9 l. 16. r. moats. p. 28. l. 7. put out, First. l. 20. r. 〈◊〉 none, without. p. 33. l. 9 r. this hand. p. 39 l. 16 r. paint. p. 52. l. 10. r. ostrich. p. 58. l. 14. r. f●nus animae.  
Pag. 3. L. 3. r. pentateuch. l. 6. r. ●xcludes. l. 16. r. Vzziah. l. 19 r. time; an. p. 4. l. 3. r. faithful. l. 28. r. opposition. p. 6. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 13. l. 1. r. seeketh to disgrace the p. 14. l. 1●. put out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 27. r. place. l. 30. put out more. p. 16. l. 7. r. vncommanded. p. 28, l. 1. r. command me the. p. 29. l. 11. r. arte laesa pudicitia est. p. 32. l. 3. r. complexion: no. l. 4. complexion? al●● l. 30. r. a Transubstantiation. p. 39 l. 4. r. diminish it. p. 40. l. 15. r. silent, without.   

A SERMON PREACHED AT SAINT MARIES IN OXFORD.  LUKE, 12.48. 
For unto whom so ever much is given, of him shall be much required.  
SOme may restrain the gift in this place implied unto spiritual grace, excluding by spiritual, temporal; by grace, natural abilities; (for whatsoever properly may be called grace, is above nature) and among the gifts of grace, only to one suit and sort of them: but because I take the words general, and the coherence none other, than this my present Text is brought as a proof universal, to infer, and, as it were, by more special doom of conclusion, to inflict store of stripes upon the back of that negligent servant that had received store of understanding. Give me leave to limit it no more, than I shall be counselled by circumstances belonging to these times of knowledge, & this learned Auditory. The principal parts, for which I am to crave your attention, are first a Receipt: Unto whomsoever much is given: Secondly, an Account; of him shall much be required. In the former you may descry some difference of God's gifts committed unto some in greater abundance and excellency then unto others. Unto whomsoever much is given: In the latter, you shall perceive the proportion and correspondency, the Account shall bear with the Receipt, much is given, much shall be required: of these two in their order.  
Concerning personal graces, as Faith, Hope and Charity, given for the good of the receiver himself, called by the Schools, gratum facientes, though unto them that have them, much be given, and very much forgiven, I purpose not at this time to speak. Grace's Ecclesiastical, bestowed only for the benefit of others, termed gratis datae, were of several kinds in the primitive Church, as appeareth, Rom. 12. 1. Cor. 12. and Ephes. 4. whereof some were more excellent than the rest. Otherwise there had been no place for the Apostles exhortation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Desire the best gifts. Now whereas every thing must derive its true worth & estimation thence, whence it hath its perfection, that is, from the end; they of necessity were most excellent, that did principally respect, and as means, accomplish their end, next to them they that in reference to their end were secondarily subordinate. The end, you know, was the gathering together of the Saints, and the edification of the body of Christ. Tongues, Healing and Miracles were occasions to invite hearers: but Prophets, Pastors and Teachers were instrumental causes to make them learners. Covet spiritual gifts: 1. Cor. 14 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But rather that you may prophesy: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rather, in respect of the gift of tongues at that time, whereof too too doting admiration had newly possessed the Corinthians. All could not excel in the best gifts, (for excellency, were it common and ordinary, were no longer excellency.) To the question then, 1. Cor. 12. Are all Apostles? are all Prophets? are all Teachers? The answer must be, No: For he gave some to be Apostles, some Prophets and some Evangelists, and some Pastors, and some Teachers: Ephes. 4. Then unto these some, that had received these gifts nearer to their end, and therefore by consequence, surpassing the rest, much was given. Neither hath there been only granted unto men, a superiority above their brethren, in an higher kind of different grace; but in a greater measure also of the same grace. Not to urge Saint Paul, who said of himself, I thank my God, 
1. Cor. 14.18.  I speak Languages more than you all: nor Moses commended, where the book of Deuteronomy is concluded, There arose not a Prophet since in Israel, like unto Moses, whom the Lord knew face to face, which might be especially for his mighty hand, and miracles in Egypt: Nor john Baptist, who was a Prophet, and more than a Prophet, among them that were borne of women, arose there not a greater than john Baptist: which was for his vicinity to Christ, in whom all God's promises and prophecies were Yea and Amen. The Spirit was doubled on Elisha, 
2 King. 2.  if not in respect of his Master Eliah, as many think not, (surely not for that reason, because Eliah wrought but eight, Elisha sixteen miracles, as some are justly censured by Peter Martyr for misreckoning) yet in respect of the other Prophets, over whom he was in his Master's place to succeed, which the phrase, noted by junius as borrowed from the right of the first borne, Deut. 21. may seem to require: still he had a double portion of God's Spirit, in comparison of others. As Elisha was in that College, so in all likelihood was Samuel before in the College of Naioth: 
Dan. 1.  2. Sam. 19 In nabuchadnezzer's School, the Enchanters and Astrologians were exceeding great Clerks, no doubt; notwithstanding, Daniel, Hananiah, Mishael and Azariah, were found ten times better than they; and yet daniel's sleep was wiser, than his fellows w●●king. This unequal, though most just dispensation of much unto some above others, may be seen in the delivery of the Talents, Matth. 25. by which are understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spiritual graces, if we believe Theophylact. Should I but lead your attention aside (but that I would not willingly mislead it) in Histories, we could not escape examples of some, who to their last time remembered so much, that they could repeat whole Orations; of others, who in their youth time learned so much, that they could have discussed very many questions; of others, that in their life time wrote so much, that they could, with their own books, have furnished and filled whole Libraries. Last of all, of as many rare, and excellent gifts of grace, as there have been strange, and heroical properties in men. But what need these, especially in this place, where several faculties and professions, several degrees and proceed, several graces, which men give unto men, have been, and I hope shall be, of degrees and proceed in the grace of God, no lying testimonials? Certainly, hows;oeuer's; over man's choice, and man's judgement, and man's measure, may fail for these outward graces; this truth, for the inward grace, can never fail: Unto every one of us is grace given, according to the measure of the gift of Christ. 
Ephes. 4.  Hear do I trust, there is no conceit so by blindness emboldened, as to charge the judge of all the world, for this uneven division of graces, with acception of persons and partiality. For it is well enough known, that the swerving and declination from the rule of equity, which we call, acception of persons, is the respecting of some outward circumstance, and adherent quality to the person, practised only in such distributions, as are ex debito: but in God there is no respect of the face, as some translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts. 10. Neither is he in any man's debt: wherefore all misconstructions of his eternal justice in this behalf, may receive a full satisfaction in that one demand, 
Matth. 20.15.  comprising an eternal Truth: Is it not lawful to do what I will with mine own? But whereas a greater measure of grace must needs issue from a greater love; how can his affection, which is his nature (for God is love) possibly be intended, or made to be more love? This intention is not, as the Schoolmen answer, ex parte affectus, for with one simple act of his will, he loveth all; but ex parte voliti; he is therefore said to love one more than another, because the good he willeth to one, is greater than the good he willeth to another. If any ask farther, why he willeth a greater good to one than another, besides his will, the highest rule of all things à priori, there can be no reason. There may be some thought upon à posteriore: for had God communicated his graces alike, man, in his corrupt imagination, might have thought, he did whatsoever he did, by necessity of nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Like the fire which burns here and in Persia alike. But God willeth nothing besides himself, and his own goodness, and glory necessarily, in all things else, without himself, he is an agent altogether voluntary. His Spirit is most free, as in the work of regeneration, like the wind blowing where it lusteth: john 3. so in the gifts of illumination, distributing as he pleaseth. This beside we may conceive to be done, according to the private capacity of the receivers, for the public good of his Church: by the capacity of the receiver, I mean, no strength of free-will, or natural preparation, (as if grace were so beholding to nature, as some Philosophers teach, the soul is to the good disposition of the body in her first determinate being in the body) but I mean Gods own work, as well seen in the opening, as in the filling of his servant's souls: for he that gave Solomon wisdom, 
1. King. 4.  gave him likewise a large heart to receive it; and he enlargeth men's hearts, as he purposeth to employ them, secundum quod expedit, as fare forth as is expedient, as Jerome speaketh, Ephes 4. And, as Ambrose saith of prophecy, quantum causa erigit propter quam datur, Rom. 12. as much as the cause requireth for which it is given. The end is the public good of the Church, which is either the good of order, or the good of ornament, or the good of charity. In eminent gifts, there is diversity for ornament: in diverse gifts, there is pre-eminence for the order of the Church: both diversity and pre-eminence for the maintenance of charity, as is plain in the Apostles illustration from diverse members of the body, (a common, but as even Menenius Agrippa in Livy, may teach us a most feeling similitude:) for one member would not love another, if one did not help another; one should not help another, if one did not need another; one should not need another if one had not somewhat above another: wherefore God hath divided his blessings in that manner you have heard, that those terms of despite and defiance, I have no need of thee, and I have no need of thee, might no more be heard, no more spoken, evermore be banished out of all Christian Congregations. Therefore, as in part hath been showed you, the manifold Wisdom of God hath manifested itself, by giving diverse gifts to his Church; as David dedicated to the Temple, vessels of gold, vessels of silver, and vessels of brass, and, as it was the custom of the Roman chief Generals, when they triumphed, and did ascend the Capitol, Bellica laudatis dona dedisseviris: 
Sig. 2. de antiquo iure pro.  To bestow warlike gifts upon men commended: and that to several men, in several manner, as Sigonius showeth. So he that ascended up on high, led captivity captive, and gave gifts unto men; not to all indifferently, but unto some in greater excellency and abundance, then unto others. Now let me persuade such in this assembly, as think they have received little in humility and contentation, to conform their wills unto his will, which hath allotted them, at least, as themselves imagine, but a small proportion. It may be, like young Samuel, they be but newly dedicated to the Lord, and God hath yet but begun with them, because they have yet but begun with him; there is a time, there are degrees, there must be a growth: you may not now look for strange motions, and sudden inspirations. I know, the importunity of some wits have happily wrested learning from this their Mother, in a very short space, as the prodigal Son did wring his portion out of his father's hands: much good might it do them, and, I would to God, that they would not, as he did his, waste it again in riotous living: but ordinarily it cannot be expected, that a good Scholar should shoot up in a night like a Mushrum: let all the Lullian Mountebanks in the world promise what they will, prescribing cons●●sed Methods o● universal learning monstrously compendious, co●● ary to the propriety of man's limited apprehension, that apprehends but one thing at once▪ ●o Gods own decree and appointment plain● contrary: The truth we must trust to, is, that ou●comming to the University, is not like Cesar● expedition: Veni, vidi, vici: If we would be o● the number of the learned, we m●●t be of the number of them that love Wisdom; Love Wisdom, and she shall preserve thee; of the number of them that profane not Wisdom: His secret is with the righteous; of the number of th●m that pray, and take pains for Wisdom. Assure yourselves, that when you shall be of the valiant number of those holy Champions, whose diligence will encounter difficulties, and their devotion, like jacob, wrestle with God himself for a blessing, he cannot but perform more unto you, than ●●neas in the Poet promiseth, 
Nemo ex hoc numero mihinon donatus abibit:  
None of this number shall departed from me unrewarded.  For if thou callest after knowledge, and criest for understanding; if thou seekest her as silver, and searches for her as for treasures, then shalt thou understand the fear of the Lord, and find the knowledge of God: then shalt thou understand righteousness, and judgement, and equity, and every good path, Prou. 2. Only be patiented, and wait the Lords leisure with a good eye, without repining; because to grudge at greater gifts, is to judge the greatest giver. This, and much more might be spoken to them that have received little; but I know where I stand, surely not before many that have received little. The greater part I rather beseech with me to survey that much, which God hath given unto us above all the Land, I had almost said all the world beside. I do not bid you, as the Psalmist speaketh, Psalm 48. Compass Zion, and go round about it: behold, and number her Towers, mark well the wall thereof, that you may tell them that come after. Yet though Fathers should hold their peace, and not declare it to their children: though all the children of the daughter of our Zion should be dumb and tonguetied; these stones, this outside of our prosperity, the very houses of the Prophets might seem to cry aloud, Praise the Lord, O jerusalem: Praise thy God, O Zion: for he hath made the bars of thy gates strong, and hath blessed thy children within thee. But to step one foot inwards, how are our Mother's children blest, wherein is our pre-eminence? What is the preferment of an University? Much every manner of way: chief, because unto us are committed the Oracles of God I confess, we have not Vrim and Thummim, revelations extraordinary. No, we are in Canaan, that Manna was for the wilderness: public and private Lectures, public and private Sermons, public and private Orations, Moderations, Disputations, may be unto us in stead of Oracles. Besides, in this concourse and confluence of judgements and inventions, we might enjoy (I would we might peaceably enjoy) an unspeakable benefit in mutual conference. But suppose men are men, that is, mere men, wanting that Wisdom from above, which is, as Saint james speaketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: peaceable, gentle, and easy to be entreated; and therefore as wrangling gamesters show they play for money, not for recreation; so cavilling conference betrays, men confer for credit of victory, not for instruction. God of late, 
Sir Tho. Bodley.  by his faithful servant (whom we are bound to remember in our prayers) hath opened a learned consistory; whither we may appeal from the living to the dead shall I say? I say, from the dead to the living; from choleric emulation, and contention of wit, the dead works of living, and unmortified men, unto books of all sorts, the living labours of good Writers, whose passions are buried with their bodies. Here, here, he that runs may read, that Much is given unto us. A blessing of blessings (my brethren) that we should be reserved unto these times, wherein the words of Daniel are verified, not only for his prophecy, but for knowledge in general; Many shall run to and fro: or as Caluin and Polanus read it, Many shall search, and knowledge shall be increased: Dan. 12.4. Our learning is grafted on the stock of former ages, and all ancient Writers were but our Harbingers; so that many conclusions, for which, no doubt, they did sweat and beat their brains, we take ready made for our principles: others have laboured, and we have entered into their labours: wherefore unto us, above others, much must needs be given. Many of us beside, which at no time we should forget, but at this time more feelingly consider, by our Founder's allowance, are exempted from the s●nse, yea, from the knowledge of public famine and scarcity: let him that hath the best conscience tell me, whether he can free himself from the sin that caused it; it may be, some that have not the best, are free from the punishment. I should speak of knowledge; but in this plenty of means, me thinks, I may take it for granted, that we have plenty of knowledge. And indeed in all this, it is not my purpose, to hold you with admiration of your own happiness, at the gaze, and to leave your understandings in the reflex of themselves upon themselves: rather forget not, I beseech you, I beseech you, mistake not the end of your maintenance, and the end of your knowledge. He that made the Angels that are in heaven ministering spirits, and placed Adam in the garden of Eden to dress it, and keep it, hath seated no man, in any place whatsoever for idleness. When the men of Laish, judges 18. a place which lacked nothing that was in the world, were espied to be careless, after the manner of the Zidonians, you know what followed: Let us but suffer sloth to emasculate our Christian strength, and idleness, that can make nothing else to make our souls effeminate: Though we live in David's house, if we be known to be but wanton Concubines, disorder and confusion, like long haired Absalon, will not stick to break in upon us. Wherefore as we are men, Christian men, take heed of that kill Cloister-sinne, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whatsoever it was, 'twas a greater barbarism indeed, then was in the word, which they called accidia, when they that possessed the fat of the Land, became rankly riotous; when an Abbot might have easily been mistaken for an Earl; and a Monk could hardly be known in some things from a Gentleman; as root and branch grew more and more abominable, so desolation was ready to tread on the heels of abomination. Never let us flatter, and sooth ourselves, because this was a plant which God never planted; his judgements know well enough, how to begin in his own house, with his own children, at his own Sanctuary. Wherefore (learned Fathers and Brethren) for the love of these peaceable times, and yet for fear of more prying times, grieve not the Genius of this place, the Spirit of God that is in us, and amongst us, the Angels that look into the Ark, and watch over us. For if the connivance of our Fathers, answer unto Eli his indulgence; and our children, like his sons, will run into slander, being therefore more wanton and disobedient, because they live by the Altar; we may justly fear, the Lord will begin a thing in our Israel, whereof, whosoever heareth, his two ears shall tingle: and when he gins, he will also make an end. We have escaped many dangers and visitations; which may teach us, that the children in the street and fields may die, fathers in their chairs may die, the practice of religion in this place may die: but though we and our fathers be removed, fare be it from our unthankfulness, to remove the Ark of God's presence: God evermore forbidden, that our barrenness should beget an Icabod, whose name may be a trumpet to the world of our shame, The glory is departed from Israel. Yet no distress or calamity so grievous, which abuse of maintenance may not abode, if we forget the end of it, which was in all our Founder's intents, Christian knowledge. I say, Christian knowledge; because knowledge itself not well both tempered and directed, is likewise very dangerous: he that in other things was instructed how to abound, was in danger to be exalted, through abundance of revelation. And herein, though much be given unto us, it is, that we should bless him that gave it, and teach God's people that want it; not that we should contemn them, and only bless ourselves: yet let a plain Countryman come amongst us, how disdainfully do we laugh at his plainness? how proudly do we sport with his rudeness? how scornfully do we insult upon his ignorance? Fond and inconsiderate man, who separateth thee? What hast thou, that thou hast not received? If thou hast received it why reioycest thou, as though thou hadst not received it? If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know: 1. Cor. 8.2. Compare thyself with whom thou wilt, a thousand to one; but (as it falleth out in most questions of comparison) in the end and resolution, you must be excedentes & excessi, as thou shalt outstrip in somethings, so he will have the start of thee in other things. Be it that thou art an absolute man, thou thyself art sound in judgement, quick in apprehension, present in invention; praise God in this, thou wert not borne so: another is neither witty, nor intelligent, nor judicious; despise not him for that, God knows whether thou thyself mayst not die so. We may learn by that disputer in jovius, whose Epitaph was, Semel sepultus, bis mortuus: Once buried, twice dead; that subtlety may end in an apoplexi, yea, and beat out her own brains. There is a story in M. of Paris, placed about King john's time, of Simon de Churnay, as it seemeth, a very learned divine; who, after he had solemnly defined profound matters concerning the Trinity, being sought unto for a copy of the former disputation, began to please himself, and cried out, jesule, jesule, jesus, jesus, how have I confirmed, and advanced thy law by this question! yet if I would be malicious, I could disprove what then I proved, by stronger arguments. Whereupon, the Author saith, he was strooken speechless, and became like a profane wretch, altogether infatuate. The relations may be suspected, but the thing, which by them I would illustrate, is possible; common experience maketh it more than probable, that unless wit be seasoned with grace, and understanding with sobriety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man, alas, most miserably may survive his own wit, and outlive his own understanding. Can our learning then be tempered with grace, while we be proud of it? It is impossible: the swelling side, which you call the convexity of any body, receiveth nothing but blows; the receptacle is always the concavity: right so, pride is the convexity: God resisteth the proud, and giveth grace to the humble, jam. 4 Were any among us troubled with this swelling disease, enhancing themselves above their brethren, I should advice them, to give their knowledge a greater vent by their practice. For I remember, Saint Bernard comparing knowledge unto meat, 
36. Ser. in Cant.  memory to the stomach, sins unto malignant humours, maketh the natural heat to be charity: when we daily see, that where learning aboundeth, humours superabound; we may quickly judge, it is for want of charity to digest it. You know my meaning, Knowledge puffeth up, but charity edifieth, 1. Cor. 8. Much reading, without reference unto action, is like much eating: a spiritual kind of Epicurism, and knowledge for private satisfaction (as one well saith) is but a Courtesan, more for pleasure then for propagation. God giveth none learning, as a man giveth a book to a Library, there to be stalled and chained, which sometimes requireth more skill to pick, and extract learning out of it, than the book hath learning in it: Aliquidintersit inter te & librum: Let there be some difference between thee and a book: 'tis Seneca his counsel. Wherefore for conclusion of this part (Reverend Fathers and learned Brethren) you that have gone down into the deep, you that have searched the secrets of divine learning, following truths to their last resolution, into principles; and chase heresies, to the first point of their deviation: deal with us, as your Fathers dealt with you; as much is given unto you, bring out of your treasures (you learned Scribes) both new and old; knowing for certain, that you shall instruct, and encourage us; by our instruction and encouragement, you shall increase your Talents in yourselves, for unto him that hath, shall be given, and you shall double them in others; I mean, you shall commit, what you know, to faithful men, who shall be able to teach others also, 2. Tim. 2.2. in that double increase, you shall discharge that much, which is required at your hands, and so further your own reckoning, which is my second general.  
Only for intimation of this account, which serves my turn, you may find, that after the delivery of the Talents, Matth. 25. 'twas a long season indeed, but at the length, the Master of those servants came, and reckoned with them. But in stead of all places that I should commend unto you, that commandment, Luk. 16. Give an account of thy Stewardship, is most pregnant for my purpose, though it be but a parable, because it carrieth within itself the reason of a reckoning. For when we consider, that a Steward is no more, then, as the Lawyers describe him (who are the only competent judges, both of the Term and function) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A servant which is wont to set forth his Master's goods for advantage: or, as that Church-reeve is defined in the Code, Oeconomus est, cuires Ecclesiastica, gubernanda mandatur, Episcopi consensu: He is a Steward, to whose government the goods of the Church are committed. We may well conceive, that he always stands accountable: wherefore, whether he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they are called, 1. Pet. 4. Steward, or, Dispenser of the grace of God: or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Erastus is termed, Rom. vlt. Steward, Chamberlain, or Receiver of the City: Minister or Magistrate, the Talon that is given him, is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, depositum, or, fidei commissum, a matter of trust and confidence; the delivery of it, but a bailment, himself but a Steward, his very name will bring him to the Audit, and the nature of his office will call upon him for a reckoning: for as it is, 1. Cor. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is required of a Steward, that a man be found faithful: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same word with this in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is barely asked, or coldly demanded, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with an intensive particle, it is required, or exacted, and so required, if we urge the extent of the word, as things are required by an importunate disputer in the Schools, or a violent tormenter on the rack, Whence it seems there shall be an account in general; but because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much, the last in the receipt, doth echo back again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much, first, in the account, I shall, by your favour a while, according to my promise, follow the special proportions: for here is more than a general account, an account answerable, and correspondent with the receipt; and that either in correspondency of duty, that is exacted, or for defect and in default of duty, a correspondency in punishment that shall be executed: in this sense, I take it, much shall be required.  
Our Lord and Master is not like Pharaoh, or his cruel Taskmasters, denying straw, and yet exacting the full number of the brick: no, that was a slanderous imputation of the evil servant; I knew that thou wast an hard man, which reapest where thou sowedst not, gatherest where thou strowest not: Mat. 25. Yet when he hath planted a vineyard, and hedged it round about, made a Winepress, built a Tower, and let it out to husbandmen, who can in equity deny, that he may send for the fruits thereof? As he hath filled joshuahs' heart with his Spirit, Deut. vlt. so we must look, that he will fill his hands likewise with business. 
Ios. 1.  And if the Rubenites and Gadites be served in their possessions on this side jordan, before their brethren; they must sustain the brunt of the skirmish, and go in arms over jordan before their brethren. This, it seems, the blessed Vessel of election applied to himself in his calling; and therefore, as grace had abounded unto him, so he laboured more abundantly than they all. Neither can I imagine, how any man may handsomely shake off his conscience, the great burden that great blessings (will he, nill he) must needs impose upon him, both for the intent of the giver; wherein, if the world do not blind us, we may read that old canonised rule, beneficium propter of ficium, the benefit is for the duty. And also for that of Aristotle, Eth. 5.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It behooveth the party gratified, to be proportionably serviceable to him that did him kindness, and to begin again. So that every good turn in nature is obligatory, & whatsoever benefiteth, ipso facto bindeth. If this be an effect of free donations, much more of donations in trust; and therefore unto whom much is given, of him much shall be required. And as much grace received, asketh for much duty; so, you will all grant, great duty neglected, must needs be great sin in the receiver. When God had done what ever he could unto his Vineyard, and the fruit was wild grapes, 
Esay. 5.  the sin was aggravated. Among other things enbaunsing judgement, knowledge is not the least. In this respect, it is evident, that the sins of the jews were greater, caeteris paribus, than the sins of the Gentiles of old: for, In jury was God known, he hath not dealt so with every nation, neither have they known his judgements. And the sins of the Christian, if other circumstances be matches, are greater than the sins of the jews, because unto them he spoke by the Prophets, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, part after part, precept upon precept, now a little, than a little; then was there but an aspersion, but unto us, by his Son and Apostles that is fulfilled, I will pour out my Spirit upon all flesh: 
joel. 2.  now there was an effusion. And as the neglect of great duty implieth great sin, so (to conclude the prosecution of this proportion) great sin calleth for great punishment; for answerable to the offence are the stripes, Deut. 25.2. So are we come home at length to this our servant, the occasion of my Text, who knew his Master's will, and did it not; and therefore shall be beaten with many stripes; he that knew it not, shall be beaten with few. But first, he that knows it, shall be beaten with many, for this is God's proceeding: You only have I known of all the Families of the earth, therefore will I visit you for all your iniquities, Amos 3.2. Tribulation and anguish shall be upon the soul of every man that doth evil, of the jew first, and also of the Grecian. And how of the jew first? not only for order of time, but for greatness of punishment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that hath enjoyed more instruction, deserves to undergo more punishment, if he transgress, Chrysost. Hom. 5. in cand. Epist. So that we see clearly, the proportion and correspondency that the account shall bear with the receipt, according to that in Occumenius his collection upon the 4 Eph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: by how much greater the grace, by so much stricter the accounts. For the reckoning is but the comparison of the receipts, with the gains and expenses; and therefore the multitude of receipts, must of necessity increase the reckoning, as Saint Gregory in his 9 ●●om. upon the Gospels observeth, Cum augen●ur ●ona rationes etram crescunt donorum: When the gifts are increased, the account of the gifts doth also increase.  
Suffer me now to be, as I am, both warranted and charged by the scope of this Scripture, at least, a remembrancer of an account; of an account, that well considered, may slack the pace, and cool the courage of the most proling hotspurs in this ambitious generation, which making sluttish means and motions, taking slavish terms and conditions, to the reproach of learning, and extreme scandal of religion, think that much all too little, which God hath given them: little do they think, they cry for more and more weight, to press themselves to death: for whose sakes, some man (perhaps) might wish (though I think that cure too desperate) I say, some might wish in indignation, ambition itself a virtue: the only wish to free them from it, the Church from them, and to make better men more ambitious. You know how backward Ambrose was, what dangerous shifts he made to hide himself from a Bishopric; and yet we read, how Origen was so forward, though it were to be a Martyr, that his mother was fain to hide his  from him. To the contrary minds of contrary men, in our contrary times, wherein we see many, that in all likelihood, would be most backward for martyrdom, most forward for preferment, what should a man say? Surely might true seriousness beg for me, that the suit might not seem ridiculous, I would beseech my Mother (I mean this famous University) to keep back some of their clothes, from some of them. But let them go, I have done: me thinks, when we ponder, and balance this account, we have little reason to envy them: for our selves, of whatsoever condition or vocation while we live, we must acknowledge ourselves but Stewards; and therefore when we die, we must look for a reckoning. A Steward, as you have heard, is one that manageth another's estate; Wherefore if you have not been faithful in an other man's goods, 
Luke 19  saith our Saviour, who shall give you that which is yours? Did this faithfulness consist in keeping, we might suspect the argument, for that men love and keep their own things best, as Aristotle hath taught us, Occono. 1. but this faithfulness is seen in liberal expending, and that with the owner's consent and permission, yea and commandment: wherefore, if you have not been faithful, in spending that which was another's, who shall give you that which is truly yours, that which shall stick by you, that which shall never be taken from you? Give me leave to speak yet in more particular instance, God knows, not upon mine own discovery for reprehension, but from mine heart for caution, and that, upon supposition. If our Rulers, to whom much is given, should seek their own, and not the advancement of learning, piety and religion, which is required in all our Founders general intents (howsoever according to the knowledge of their times they be limited) If men that live in Colleges, to whom much is given, should either have no ends to direct their endeavours, which is required by statute, but wrap themselves within their own present rest and retiredness, It is good being here: or only have such ends as end in themselves, by carrying of a key, or bearing of a bag, to seek the contrivance of their own commodity: God will see, and their own consciences will one day feel, that this was no good Stewardship. The world beside, will be ready to suspect, that men in Colleges imagine themselves to be like Colldges; that is, as the Lawyers call them, bodies without souls; and therefore that they have no touch, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of conscience, no conscience of carefulness, no care of salvation: Wherefore, as when ye behold the houses which ye built not, the trees which ye planted not, the wells which ye digged not, you learn, that unto you much is given. So look on them once more, and let them be as memorial, to put you in mind, that of you, much shall be required.  
You that are before others in prerogative of birth and blood, whom God hath invested with right unto titles and revenues, though you never laboured for it, as he doth cloth the Lilies of the field, in this Chapter, though they never spin for it: consider, that unto you much is given; and withal remember, that of you much shall be required; and therefore, if no other reason may move you to studious and religious conversation; if neither the eminency of your place, which will make your sins exemplary; and every defect in your life, noted and observed like an Eclipse; nor the necessity of not degenerating, laid upon you by your forefathers, which Boetius thought the greatest profit of nobility; nor the danger of being surpassed by your inferiors, who finding no such flattering heraldry in their originals, press forward to a glorious end, forgetting their beginning; yet let that great account which you must make, make you religious. And let me tell you, that religion will make Honour more honourable: for the Noble Bereans had not been known unto us, in all likelihood, for their Nobility, unless they had been first known by Paul for their religion: Acts 17. If this be not enough, Solomon can teach you; He that loveth pureness of heart for the grace of his lips, the King shall be his friend: Prou. 22. If that will not serve the turn, God himself will fully satisfy you: Them that honour me, will I honour, 1. Sam. 2.  
We that are Ministers, must recount with ourselves, that both before, and at the laying on of hands, much, very much is given unto us: remembering withal, that our charge is greater, than the charge of any; our sin will be greater, than the sin of any; our reckoning greater than the reckoning of any. As therefore we know, that at our hands, much labour, much watching, much praying is required: So let us labour, watch and pray, lest much blood be required at our hands: we know it is a beam in the eye of the Church, if we bury and suppress a Talon, by not using it; and it is likewise a leprosy in the face, and forehead of the Church, if we pollute, and profane a Talon by abusing it: for though we be Sons of thunder, and be mistaken, as was Barnabas for jupiter; yet if we be but mistaken, our looseness of life will utterly undo our preaching, as jupiters' adulteries even among children, do altogether discredit his thundering.  
To draw to concluson; every wise man among us, before he suffer his eyes to slumber, or his eyelids to take any rest; will make an Inventory of God's blessings, whether they be blessings general, or blessings special; blessings of nature, or blessings of grace; blessings that belong, either to the soul or body, or the outward estate, as unto some of us in all these, unto all of us, in some of these much, without question is given; and then examine his own heart upon interrogatories, how, and to whose advantage he hath employed them, that he may bewail whatsoever is amiss, and study to amend whatsoever he bewaileth. When a Gentleman of Rome, having concealed his broken estate, died, and his goods were set to open sale for his Creditors satisfaction, Augustus himself sent to buy that bed for his own use, wherein the man, so fare in debt, could possibly take his rest. If we (my Brethren) who have received much, returned little, knowing what God requireth, and how deep we are in his arrearages, notwithstanding can find in our hearts to sleep dead sleep; is is to be presumed we have soft pillows? or is it not rather to be feared, we have very hard hearts? Otherwise (me thinks) the difficulty of our account at the last inevitable Audit, should awake us: for what shall we answer for the gain and interest, if we have prodigally wasted, and misspent the principal? if our very receipts were so great, that we cannot reckon them; how alas, how shall we reckon for them? But the terror (if there be any tenderness left in our hearts) the terror, that shall undoubtedly take hold of us, if we be not good accountants, must needs appall us, affright us, and astonish us. Some of us have been hedged about with outward blessings, and increase of substance; if we have not used it, or if we have abused it, the rich glutton in the Gospel may teach us, that though it breed security for a while, our fear at the length will seize upon us, like fire on iron, where, though it be long kindling, it hath more fervent and violent operation. Many of us have enjoyed strength of bodies; if we have not used it to God's glory, the strongest shall be as tow, if we have abused it to intemperancy, Woe unto them that are mighty to drink wine, and to them that are strong to pour in strong drink, Esay 5. Most of us have knowledge; but as knowledge doth raise and clevate the soul, so, if it be not used, or abused, the fall must needs be greater from on high, when the soul shall fall, like an Anglell we then suffer the rust of our spiritual riches, to be a crying witness against us? and can we endure that common exprobration to ring in our ears continually, Surgunt indocti & rapiunt caelum; the unlearned arise, and take heaven by violence?  
Never, O, never let our knowledge and learning be like Vriah his letters, letters unto us of blood, of death, and of destruction, only to condemn us unto Satan that last merciless Executioner, with this deadly commendation, Go, bind him hand and soot. Egomet tabellas detuli ut vinc●rer? Did I myself bring letters that I might be bound? The foolish servant in the Comedy, spoke it with indignation. Wherefore if there be in us any wisdom of the Spirit, and Christian ingenuity; let us fear and be ashamed to make our own learning and knowledge, our own Mittimus to hell; and to change, and turn our talents by suppression, or profanation of them, into millstones about our necks, to sink us down into deeper condemnation. I conclude all with that, which may be the sum of all that may be spoken, the end of all Sermons, and as one calleth it, the voice of all creatures, Accipe, Red, Cane; If it be obscure, I open it thus, Accipe, receive in the name of God, receive the blessings; Red, return for the love of God, return the duties; Cave, beware in the fear of God, beware of the punishments.  
O Lord, as thou hast showed us much mercy, both in giving us great blessings, and forgiving us many sins and transgressions; so let not our offences hinder the continuance of thy grace unto us, but make us more mindful of our duties, thankful for thy benefits, zealous for thy glory, devout in thy service, confident in thy promises, holy in our lives, diligent in our vocations. Hear, O Lord, etc.   

A SERMON PREACHED AT PAUL'S CROSS.  ISAY, 28.1. 
Woe to the Crown of pride, the drunkards of Ephraim: for his glorious beauty shall be as a fading flower, etc.  
BEcause this argument is an argument of terror, uttered in a full sense, without either preface ●ere, or manifest dependence upon the former Chapters; suffer me, Right Honourable, to try the beginnings of my strength in a plain, and unaffected interpretation, that the words proving first no strangers themselves, may find that interest in your judgements, as to recommend the matter, to the readiest entertainment of your best affections. Woe to the crown of pride.] Though woe be a particle of bad abode, importing a curse to them that are threatened, yet some Grammarians call it an inter●ection of sorrow; Scholiasts reduce it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifying to groan, can hardly be pronounced without some sucking of the breath some sighing accent; and Translators have rendered it sometimes, Alas, as well as, woe. Let it therefore seem no riddle, if, as out of the strong there came sweetness: the threatener, who thus roareth in the sinner's ears, appear anon gracious compassionate, quique dolet quoties cogitur esse serox.  
The Crown of pride some slightly passse over, as standing barely for power and authority, for honour and majesty, for any kind of eminency; but I dare not rashly despise their conjecture, who suppose that the Prophet sends us, by way of allusion, to the common custom of drinking bankers; wherein men of elder time crowned themselves with garlands. I might trouble you with many profane Poetical authorities, in imitation whereof Clemens Alexandrinus playeth the Poet. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But all authorities to this purpose are super fluous, amongst them that ever looked back upon antiquities; one reason of this usage was, no doubt, necessity, to prevent pain and amazement, because wine doth in a sum first give the brain a blow, that like a subtle wrestler, it may supplant the feet afterwards: sundry flowers and herbs, whereof then their garlands were plaited, are at this day prescribed for headache by Physicians. There followed another reason, the desire of trimness and elegancy, that they might not only adorn, but arm themselves against such savours, and annoyances, as usually fall out in a throng of pot-companions. It is ob●ected by Mart. Roia, out of Tertullians' book de corona Milites, the 9 chap. that this was no jewish fashion: neither do I strive to make it jewish originally; rather I think it derived from the Gentiles by jewish imitation: for beside, Clemens Alexandrinus, 
Cap. 2. vers. 8.  the Author of Wisdom, whether Philo, or another jew, lively describeth this riotous ceremony: Let us crown ourselves with rosebuds before they be withered: yea, the conjunction of these two sins, pride and drunkenness, intimate the crown, to be that crown, which in the third verse belongeth also to the drunkards.  
The drunkards of Ephraim] The Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mercenaries or hirelings: misplace but a point in the Hebrew letter & Sacar for Schacar, is as easily read as Siboleth, pronounced for Schiboleth. Drunkards they were then, not in a sense metaphorical, drunk with error, as Hierom would have it; or as others, drunk with prosperity; but (for that they dwelled near the vines; and there is below, repetition of wine, and of vomiting) they were in a literal and gross sense the drunkards of Ephraim, that is, of Israel, the kingdom of the ten Tribes; partly, for that Samaria, the seat of the King, was within the portion of Ephraim, and partly, for that jeroboam, the first founder of that revolting regiment, was an Ephramite.  
For his glorious beauty shall be like a fading flower.] In which words, the King of Ashur his coming isimplied, who took and carried away the people captive, in the ninth year of Hoshea: the whole story may ye consult in the 2. of Kings 17.  
The head of the valley of them that be fat] is Samaria, standing above the Valley Cenereth, or else some fertile soil, nothing inferior for fruitfulness to that place in the 20. of Matthew, corruptly called Gethsemane, truly Geshemanim, the valley of fatness. The sense and sum of the whole is this, a commination of a judgement executed by Salmanaser upon the 10. Tribes, led perforce into captivity, because they did abuse the fatness of a good land, unto Pride and Drunkenness.  
The Parts can be noless then four.  

1 The denunciation of a woe. Woe.  
2 The persons to whom, and their sin: The crown of pride, the Drunkards of Ephraim.  
3 The reason why: For their glorious beauty is a fading flower.  
4 The place where, which ministered occasion to the sins: which is upon the ●ead of the Valley of them that be fat, and are overcome with wine. Of these in order.   
To pass by the Prophet, who threatneth instrumentally, all Gods threatenings, who threatneth principally, may be thought, either absolute or conditional: of the latter, the condition is sometimes concealed within the purpose of his own will, Sometimes expressed, and that extraordinarily by singular revelation unto some, or unto all in his written word ordinatily: the revealed ordinary condition is either Legal, If you will not obey, Leu. 26. or evangelical, Except you repent, Luk. 13.3. Apoc. 2.5. Repentance is an ordinary revealed evangelical condition to be still supplied, whensoever God threatneth, and giveth space for repentance. Though we should imagine now, Salmanasar very near the gates of Samaria; nevertheless, three years siege was warning sufficient; yea, that the Lord of Hosts should threaten at all before he striketh, nay therefore threaten, that being prevented by conversion, he might not strike at all, may fill my mouth, and your cares, God grant it may fill our hearts with a feeling consideration of his long suffering. There were more days, you know, spent in the destruction of one City jerico, then in the making of the whole world: the whole world was made in six, yet notwithstanding the wickedness of many generations, whereunto we have added no small portion, it stands after many thousands. A man would think, judgement were all this while omitted, as an improper, & impertinent business, scarce agreeable to the blessed nature of such a Sovereign goodness. I am sure, some construe the Prophet in the 21. verse of this Chapter, where he termeth a judgement, his work, his strange work; his act, his strange act, so as if every act of scuerity secmed strange unto him; for after his patience would have been but for infiniteness, tired with a tedious expectation of our leisure to repent; at length when the sword is drawn, the hand is up ready to smite, mercy steps in, like the Angel to Abraham, Wherefore should Ephraim be destroyed? Why will ye die, O ye house of Israel? Never had people better experience of this, than this people, as you may perceive in the 11. of Hosea; How shall I give thee up, Epharaim? how shall I deliver thee, 
Hos. 11. vers. 8.  Israel? how shall I set thee as Zebo●m? mine heart is turned within me, my repentings are rolled together. How? and How? mercy belike hath got the victory, and all the weapons in the Armoury of heaven, are become like the Rainbow, a bow indeed, but without an arrow; with a full bent, but without a string, the wrong side being always up wards, as if we shot at him, not he at us. Confounded then be Tertullians' adversary, whose hellish heresy deuiding the Godhead, charged the God of the old Testament with blood and cruelty; Cruel and bloody Martion, who, hadst thou not been a cursed spawn of that principal Apostata, who in Paradise, a place full of love, would have fastened envy upon his Maker, hardly couldst thou have laid so foul an imputation of rigour, in a world of mercies upon thy Creator: but thou forgattest he was thy Creator, he created that head which invented, that tongue which uttered this devilish blasphemy; couldst thou forget thine own head and tongue, invention and utterance? afterwards in mercy he spared thee, when thou through malice sparedst not him: Was this a cruel God? No, Martion, no, God needs no cruelty: 
2. Cor. 1.3.  if he would turn all things into nothing, he might do it in justice, and his justice is a part of his goodness. But he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Father of mercies, the motive of showing mercy is within him, but the motive of executing judgement and revenge is without him in our provocation: you read him not called the Father of judgement. Behold then a heavenly pattern, when all earthly patterns fail, according to which you may proportion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 public and private discipline, whomsoever God hath made Censurers and Commanders over your inferior brethren. I stand not now before many Magistrates; if I did, I durst not show myself wiser than their laws, which limit all necessary jurisdiction, setting down the time betwixt judgement and punishment. Only I would with reverence beg of such, that in arbitrary censures concerning voluntary jurisdiction, they would consider and beware of peremptory rashness, which at S. Ambrose his motion caused Theodosius his decree in the Code, that there should be 30. day's respite between his sentence and execution: but I turn myself willingly unto you that are judges at home, Masters of your own families, beseeching you by these mercies of God, as you have found the patience of a Master in heaven, when in conscience you did not go at his sending, come at his calling, nor do your duties at his command; among your covenant servants, rather spare, where in equity you might have punished, then punish, where, with a little clemency you might have spared: walk before them in such innocent conversation yourselves, that they may despair of pardon for their offences, and yet so pardon theirs, as if yourselves did offend continually. They are your Apprentices, that is, Scholars, use them like Scholars, give fair means always the pre-eminency, multiply direction upon direction, instruction after instruction, now a warning, and then a threatening; discharge not your whole authority like a piece of Ordinance, which bruiseth, crusheth, and breaketh into pieces or cuer it reporteth; when words will not serve, yet let not blows come without weeping eyes, yerning bowels, and melting hearts:  
Qui fruitur poenâ, ferus est leguinque, videtur.  
Vindictam praestare sibi.—  
Passion and precipitation may make mental murder of a just correction. Betherefore merciful, as your heavenly Father is merciful, using your power, all that have power, for edification, not for destruction: for Saint james hath spoken it, 
James 2.13.  and the day of jesus Christ shall make it true, There shall be judgement merciless to him that showeth no mercy, and mercy rejoiceth against judgement. This vial of wrath hanging over the crown of pride, doth more evidently demonstrate their misery that are threatened: for God which giveth his Husbandman discretion, as you may read in the end of this Chapter, to beat out Fetches with a staff, not with a threshing instrument; and Cummin with a rod, not with a cartwheel; much more himself fitteth his menaces to the merits of his people, never thundering out a woe upon them, whose present estate is not already woeful.  
The punishment is added (I confess) as a reason, not for that it should give the being, but because it should work the feeling of their misery: then, even then, before Samaria was taken, whilst the Prophet cried, from the time they begun to be sinful, they began to be miserable. Take away sins (my brethren) outward things have lost their stings, punishments are no punishments, but gentle corrections; plague's no plagues, but gracious visitations; deaths no deaths, but blessed changes; and in a good cause, glorious martyrdoms. Omnis paena, peccatipoenaest: All punishment, is the punishment of sin. Admit again of sins, you must needs admit of calamities, calamities upon your persons; If I have done wickedly, woe unto me, job 10. Calamities upon the Church, Woe now unto us that we have sinned, Lament. 5.10. Calamities upon the Commonwealth, for sin is a shame unto the people, some read it, the people's misery, Prou. 14. One part of man's unhappiness consisteth in a woe privative, the want of God's gracious countenance, so is it said of Ephraim, Of. 9.72 Woe to them when I depart from them, which is straight upon man's departure from him, plainly to be seen in the 59 of this Prophecy. 
Esay 59.2.  Your iniquities have separated between you and your God, and your sins have hid his face from you that he will not hear. Reprobates and castaways, ordained to condemnation, like Owls that cannot see till night come, seldom perceive this woe, before they depart into that utter darkness, where shall be weeping and gnashing of teeth: only the children of light are mightily distressed in this life, by spiritual desertions, and Eclipses of grace, when their body hath been for a time interposed betwixt their souls and the Lord of life. Therefore as Archimedes, that peerless Mathematician, after his brains had been hammering about a difficult conclusion, leapt and danced, and cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have found it, I have found it. The children of God, when hunger hath been their best sauce, and want of feeling hath increased their feeling, after recovery spring and exult, rejoicing and singing with joy unspeakable, and glorious, He is come, he is come, our souls have found him, whom our souls do love. The second part of man's unhappiness is a woe positive, a captivity, which far surpasseth the captivity foretold in this place; 
Isai. 5.18.  Woe to them that draw iniquity with cords of vanity, and sin as with cart-ropes. Solomon giveth the reason: Prou. 5. His own iniquities shall take the wicked himself, and he shall be holden with the cords of his own sin. God help the man thus held, thus entangled: this is a case, wherein a King may be pitied by a Galleyslave. Miserabilis seruitus, a miserable bondage, saith Aug. tract. 14. upon. john: for other servants have their remedies: but what shall the servant of sin do? whither shall he fly, or how can he change his Master? Se trahit quocunque fugit: He draws himself along whither soever he flieth. Not to mention them, whose natural hardness of heart is confirmed in evil, by voluntary customs, so that their seared consciences being past feeling, can as easily dispense with the hardest offences, as an Ostriges stomach can digest the hardest Iron:  Quid miserius misero non miserante seipsum? 
What more miserable, than that miserable man, which hath no commiseration upon himself?  
Many men, now adays, apprehend a Woe, but when? when their counsels of pride and covetousness be crossed, and their hands have not power to practise by day, that wickedness, which their heads have imagined by night; like Ahab and Haman; they mourn for their parts in their closerts, as the mourning of Hadadrimmon, in the valley of Megiddon, and will not be comforted, because they judge it a death, that they cannot be suffered to die; a hell, that the gates of hell are shut against them: whereas every such arrest should advice them to cast up their arrearages; and when the Lord stays their journeys, as he stayed saul's and Balaams', it should concern them to grow jealous of those enterprises, wherein they meet so strange impediments, whether their abilities be hindered by the shortening of their own arms, or the strengthening of others; or their wills hindered, by reasons drawn from dishonesty, disprofit, or impossibility; whether their religion hath been hindered by the fear of God, or their infirmity by the spirit of God, or their ignorance by the word of God; for so manifold, and more manifold is God's wisdom in hindering the sins of men; howsoever, whensoever, against whomsoever the Lord hath stopped their ways, or made an hedge about them, down they should fall upon their knees in secret, and lifting up their hearts, imitat the ground of S. Augustine his meditation, who Soliloque 16. saith Tentator defuit, etc. The tempter was away, time and place was wanting, thy doing it was that the tempter was away; the tempter came in time and place convenient, but thou withheldest me from consenting; when I had will, I wanted ability; when I had ability, I wanted opportunity: Blessed be the Lord, as for his furtherance in good, so for his hindrance in evil.  
Others apprehend a Woe too, but either for the punishment, not at all for the sin, or at least, not so much for the sin, as for the punishment, when that woe which in nature yet remaineth as long as your sins remain, was made more sensible and manifest, by Gods destroying Angel in your streets, within doors (I presume) the voice was, Mine head, mine head, my feet, my feet, my belly, my belly, my sin, or my soul, was none of your complaints: was sin all that while no sickness, or were not your souls rather senseless? the lamentation abroad was, I take it, My father, my father; ah my brother, and ah my sister; alas, my daughter; help, help, I am a widow, my husband is dead. O my Son Absalon, my son, my son Absalon, would God I had died for thee. Not a word of the cause: and what is our peevish lamentation of small effects, when sin, the main cause of all, increaseth, but the curing little clefts of skin, at the root of our nails, when the head and heart grow more and more infected? When one told Honorius that Rome was lost, he cried out, Alas, supposing it had been an Hen, so called, which he loved more tenderly, than you would think an Emperor should love so mean acreature: but upon notice that it was his Imperial City Rome, surprised and sacked by Alaricus the Goth, his spirits were revived again, that his loss was no greater. Condemn this you may, most justly, for an unreasonable passion, proceeding from a nice & childish disposition; but beware you wrap not yourselves withal in the same condemnation. For if you lament the departure of a friend into bliss, but not the departure of Christ from your own souls; if you can be more hearty troubled with the toothache, then with the shipwreck of a good conscience; if you think your wealth, as you name it, your substance, attending thereupon yourselves like base circumstances, and servile accessories: if none of God's woes can out of this place reach home to your hearts, and yet everytrifling inconvenience of your own debt, or others disappointment have a certain tyranny to torment, and afflict your souls, as though you must needs break straightway, be gone, and undone, worse by much than nothing; marvel you no longer at Honorius, for though it were a weak part in him, to grieve for the lesser damage, more than for the greater, yet had it been like lost labour in any man, to grieve at all for either. With us the case standeth fare otherwise, vain are sighs indeed and groans, for worldly losses, for want of wine and oil we howl. (I call it, as God accounts it, Ose 7.) I say, We howl on our beds all in vain, whereas true tears, and untaught sobs for sin, are neither forceless, nor fruitless. A medicine, saith Chrysostome, ad Pop. Antioch. hom. 5. which cureth the eyes, and nothing else, we may well say, was made for the eyes, and nothing else. A man loseth his wealth, and is sorry for it, sorrow will not recover it; he burieth his child, and is sorry for it, sorrow will not raise him from the dead; he suffereth a wrong, and is sorry for it, sorrow will not right him; himself is sick, and is sorry for it, sorrow will not heal, rather it will hurt him; sorrow was not made then for these things. But he sinneth, and is sorry for it, sorrow taketh away sin: sin then is the sickness, for which sorrow is the remedy. And now that you have seen in a small word a double reference, mercy from him that threatneth, in them that are threatened misery; put both together, and consider the multitude of Prophets on the one side, which travail hither from most corners of the land with a woe, the multitude here, and confluence hither of offenders on the other side, which by their invincible hardness of heart, justly deserve a woe, and tell me whether woe be not the burden of the Lord unto this City, I must needs take it for granted. Let us all then most miserable offenders, as long as God's threatenings are but threatenings; while we have light and life, whilst it is called to day, and we are yet in the way, take advantage of this accepted time, make much of this day of Salvation, and husband aright this blessed opportunity, the only certain hour of our visitation. Should we (like Pages at Court, who having allowed them a candle to go to bed withal, spend it at Cards, and go to bed darkling) consume the short remainder of our lives in folly, and send our hoary heads to the grave in ignorance? The sudden conversion of any man, like the thief on the Cross at the last cast, was never intended in God's purpose, for our temptation. We have been often certified from S. Aug. that though there were one so saved, that no man might despair; yet there was but one, that no man might presume. If every man should trudge along in sin, until he met mercy, because one in sin obtained mercy: every man might spur his beast until he spoke, because Balaams' beast once did speak: were we sure that God would call us then, as we have no assurance, what sacrifice can it be, when Satan hath devoured the finest of the flower, and sweetest of the wine, the best of our time, to reserve and present the bran and the dregs of our dotage to the Lord? If we repent when we cannot sinne, gramercy sins, they leave us, this cometh from fear, all is necessary, no thank to us, we leave not them, nothing here is voluntary. And what equity do we call it, to lay the heaviest burden, on the weakest beast, to force old age, so feeble, that it cannot bear itself, to bear the burden of our repentance? forsooth, when our enemy, the strong man, is grown stronger by prescription; when our rotten tabernacle is ready to fall about our ears; when custom hath turned infirmities into nature; when sin is soaked into substance, and our bones are full of the vices of our youth, than belike we would repent, we would if we could: but be sure, that as he who never went to School, will hardly read his neck-verse; so he that never learned what repentance was in his life, shall in his death find it exceeding hard, if not impossible. To conclude, since heaven, as some say, is like Ahashuerus his Court, no mourners enter thither, all there have wedding garments, since it is mourn in earth, or mourn in hell; woe unto us, if we defer our repentance; woe unto us, if we repent not our deferring; woe unto us, if we repent not as soon as we can, & repent for this, that we repent no sooner: Foelices quibus hae minae fient medicinae; Happy, thrice happy are they, whom these woes shall woe to repentance. This of the denunciation, Woe.  
The sins follow: Pride and Drunkenness, I must begin with pride, and first, with her nature pride, then with her ornament, the crown of pride. For the description of this haughty sin, which springeth from the preposterous self-love, whereof every man more or less is partaker, most of the Schoolmen are beholding to S. Augustine, and he truly calleth it a perverse, or inordinate desire of ones own excellency, out of which, as they jointly proceed in the steps of S. Gregory, either a man presumptuously challengeth to himself that which he hath not, or that whereof he is owner, but will not confess himself receiver: the former is more senseless, being altogether without any colour of ground, or matter of tentation: but the latter is more heinous, because it includeth an unthankful injury directed against God immediately. This injury is offered two ways, first, when a man maketh himself the total cause of all good things, impudently denying the receipt of any benefit. Secondly, when he maketh himself the principal cause, acknowledging the receipt, but pleading his own merit: here common reason might step and object, that though merit be always a doctrinal sin in Romish mouths, and a personal sin in too many English hearts; yet none ever will cross Saint james his doctrine, Every good giving and every perfect gift is from above: 
james 1.17.  or if any shall be so graceless, that man may be thought in equity more than proud, rather in plain terms, an Atheist, or an Infidel. Certainly none under the degree of a manifest Infidel, can possibly be so fare corrupt in estimation, as to maintain such an  monstrous Paradox universally, but in particular, and for the time; passionate affectation of their own worth, may beguile wise men's understandings, and teach them so proud an outward deportment, as they could have no prouder, whosoever should imagine constantly Gods gifts their own creatures. Now God's glory, whereof, as of his dearest spouse, he is most jealous, My glory will I not give to another, Es. 42. must of necessity call for a woe against a sin of this nature. Woe was the portion of the King of Babylon, who said in his heart, I will ascend into heaven, 
Esay 14.13.  and exalt my Throne above, besides the stars of God, Esa. 14 Woe was the portion of the Prince of Tyrus, who said, I am a God, and sit in the seat of God, 
Ezech. 28.  in the midst of the Sea. But above all that either have been read or heard, Woe is the portion of that man of sin, that child of perdition, whose triple Crown, shall I say, nay, whose foot of pride is advanced above all Crowns of pride, I mean the beasts unclean hooves, lifted up either to receive the kisses, or spurn off the Diadems, and tread on the neck of Kings and Emperors, so that he doth sit as God in the Temple of God, 
2. Thes. 2.  showing himself that he is God, if not by verbal profession openly and directly, yet covertly by consequent in real usurpation. I touch not his going in Procession before the Os●e, 'tis unto us but the going of a creature before a creature, his sitting above the Altar, Lapis super lapidem, a stone upon a stone: no great pride of precedency; but what can God or Christ be more than he maketh himself? a forgiver of all sins, a binder of all consciences, a dispenser with all laws, a disposer of all Kingdoms, a commander of Angels and devils, a sole Claviger of heaven and hell: though he should carry numberless numbers of people with him headlong to the kingdom of darkness, none must say, Quid it a facis? Holy Father, why do you so? you can appeal no more, ascend no higher, dispute no further, then to the closet and consistory of his breast, wherein there is neither weakness nor error. Saucy therefore was that Canon Regular, in the days of Paul the third, who did set out a book against the Pope's authority, wherein, among others suppressed, this was one galling argument, Either the Pope is a brother, then may he be warned at the least, if not excommunicated, Matth. 18. or else he is no brother: then why doth he say with us, Pater noster, Our Father? Wherewith, when the Pope was both offended and perplexed, a Courtier gave him this jesting counsel, Nolite vos unquam dicere Pater noster, & solutum est argumentum; Never say your Pater noster, and this argument is answered. As jesting as it was, we judge it agreeable to Popish principles; for we can do him no greater wrong, then once to think he saith his P●ter noster, if he be, as he is termed, by the permitted and authorized voice of blasphemous parasites, Dominus Deus noster Papa, Our Lord God the Pope. How long, Lord, how long, holy and true, dost thou not consume the pride of this wicked miscreant with the spirit of thy mouth, and with the brightness of thy coming? Thus we preach, and thus you hear, and thus all Christian hearts do pray: mean while every man must watch over his own soul with all diligence, le●t, as the Pope rose whilst the Emperor was absent, when the fear of God departeth, there steal up in his heart a little Antichrist; when once a man's dependence upon God is forgotten, he shall easily mistake his own proportion; when his proportion is mistaken, he will dote in admiration of himself, and admiring himself, he quickly proceeds to contempt, and extenuation of others, I thank thee, O God, I am not as other men, or as this Publican. But, as Optatus concludes that parable, meliora inventa sunt Peccata cum humilitate, quam Innocentia cum superb●â: Humble sin was found better then proud innocency. My short advice for preventing of this Satanical sin is, first, that men would bring themselves often into God's presence, which was the thing that made job abhor himself, 
job. 42.6. Isai. 6.5.  and Isay confess himself a man of polluted lips: and Saint Barnard, living in a time and place of darkness, detest the proud opinion of merit. Secondly, that they would often examine themselves by the rule of the Apostle, What hast thou, that thou hast not receined?  
The Crown on her head makes her appear more glorious, either sitting like her, Reu. 17. or standing like her, 2. King. 9 or coming out of her chamber like her, in the 25. of the Acts, verse 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with great pomp, speaking the pompous words of vanity, walking with the pompous gesture of majesty, clothed in the pompous robes of bravery, the least of these might make a simple man eloquent; and I would never wish a fit subject in this great assembly, were I to treat of one subject alone: but the larger part of this Scripture being yet behind, will not suffer me to fight hand to hand with pride, only I must shoot at her Crown, or at the most, but hit her Periwig, my first arrow will I borrow out of nazianzen's Qui●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Daughters of England (for so must I speak) build not Turrets or Castles on your heads, with braided hair, and gold put about: these can be no fences or fortresses of your chastity, rather they are allurements of your enemy, if not trophies and tokens of his victory. The Persian Kings having many wives, appointed this or that City, to find this or that wife a Tire, or a Bonnet, and other to supply her with another ornament: the Prince of the world, I fear, having set up his proud banners amongst us, and conquered us, hath imposed an heavier tribute upon us, one of our Cities must now maintain most of his concubines. For could I conceive it, or you hear it without grief of heart, our ancient, substantial, fundamental trades belonging unto Clothing go down, and they that fill our Cities are Nugi●endi, triflesellers, or as the Civil law names some Gyneciarij, such as provide for that woman's wardrobe in the third of Esay. The men that are busied, and the charge that is employed about these painful and difficult to yes, would serve for many new Plantations, but for the waste of precious hours, dum moliuntur, dum comuntur, while they are tiring and trimming themselves, 'tis more lamentable than credible, I dare be bold to say, Kingdoms might be conquered, whilst Ruffs are a pin. Proud imaginations may pervert my meaning, yet though my speeches were racked, they would not confess one syllable against civil decency, mundus erit qui non offendet sordibus, that is, comeliness which doth not offend by sluttish negligence, the garnishments of pride have no communion, or agreement with the garments of comeliness; comeliness would never bid a woman go beyond her condition; only pride being no lawful Queen, usurpeth here a Crown, as some that are scarce Ladies, wear Coronets; comeliness would never bid a woman pass the bounds of her ability, only pride sets us walking in the midst of our wealth. Quis pudor est census corpore ferre suos? Comeliness would never make more of jewels, then of children: Cornelia called her children her only jewels: but alas, now adays, Matrona incedit census induta Nepotum, the pride of Matrons stalks along the streets, clothed with the spoils of children and posterity. Besides all this, honest comeliness will not offer occasion of suspicion, but the garish ceremonies of pride cannot but carry bad significations, so covering the body, that they discover the mind. 
Gen. 38.  judah knew what Tamar was by sight, for she had covered her face, which puts me in mind to borrow one arrow more out of Nazianzens' Quiver, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Neither may you daughters of England (so must I still speak) abuse God's Creation, attempt to control, or correct his workmanship, adding to that face, which Saint james termeth natural, the borrowed features of a face artificial; for Esay crieth here, Woe to the Crown, and we must cry, woe to the face of pride. Was it not enough that unnatural niceness hath hid their breasts, and refused to give their own bowels suck? must pride hide their face too? No wonder then, if husbands grow jealous of their wives, and know not their children, whilst wives so disfigure themselves like Courtesans, that children hardly know their mothers: and can they then say, this is to please their husbands? No sooner are they varnished, but they forsake their home, Their feet abide not in their houses, they must abroad among the fools and the children; that they may please the young man destitute of understanding, Prou. 7. Among the wise, their pleasing humour takes none effect or success at all; for when their time, their colours, and their pains, and their inventions are wasted, facies dicetur an ulcus, shall we call it a face, or shall we call it an Impostume? jesabel (I am sure) proves jesabel, when all is done, sit for nothing, but to look out at a window towards the place and instruments of her destruction, unfit to stir or travel in her vocation; drops of rain, or the sweat of her own brows, will soil her countenance; unfit to blush and be ashamed of her wantonness, the rising of the blood will fret her countenance; unfit to mourn and repent for her wickedness, the tears of her eyes will wrinkle her countenance; unfit to lift up her face towards heaven for pardon and forgiveness: God may justly say, he knows not that countenance, he knoweth it not with approbation: jesabel, jesabel, thou shalt know that he will know it by just visitation. Personam capiti detrahet ille tuo: God shall uncase thee, God shall smite thee, thou whited wall, walls and not women have need of such plastering.  Nec tame● admire or si vobis cur a placendt, cum videant comptos saecula nostra viros. 
I do the less marvel, that women should deny their age to please men, when men have almost denied their sex to please women; some spend whole mornings in purging, powdering, and perfuming themselves, as though there were good reason so to do; others in anointing their head, or platting their locks, as if they had rather the Commonwealth than their hair should be disordered; others in frizling their tufts, and curling their foretops, as though one hair scorned to dwell by another; most men so form and fashion themselves to the variable excess of out landish attire, that women shall have much a do to be more vain or fantastical, as if few believed the Lord in Zeph. I will visit all such as are clothed in strange apparel. The Germans have a tradition, that the Turks Painter being commanded to describe every nation in his peculiar fashion, left the German naked with cloth in one hand, and a pair of shears in the other, that his own humour, which no fashion could please constantly, might please itself, and be its own carver, would we make challenge and demand, our right to this Pagan scoff, is much better than the Germans. Amongst us the compendious course is taken of gathering our credit near unto us into , which lay scattered in hospitality before, and in attendants: the City wonders at the Country, that the poor sheep should eat up men; the Country wonders again at the City, that suits of apparel should devour Servingmen; nor hath this pride turned away men's followers only, it hath likewise banished all affection of charity. A poor man were as good go beg of an Image, or a Monument, as of these gorgeous Idols, which represent nothing but apparel. They have not for him, they say, They have not for him, when the jewels in their ears, the Rings on their fingers, and Roses on their shoes, give their mouths the lie, their superfluities might supply his necessities: But what speak I of the poor! give my plainness leave to press a comparison; our Liege Lord, and gracious Sovereign (whom God preserve for ever) requires a support at our hands; we are not for him, but for ourselves; the Crown of the King must want, the crown of pride must not want; and let her assure herself, as long as there is a Prophet in Israel, and a providence in heaven, she shall both hear and feel a woe; Woe to the Crown of pride, etc.  
Pride and drunkenness, without any tie placed together appositiuè may make us suspect, that howsoever they seem contrary sins, there is a secret acquaintance betwixt them; first, both in the judgement of God and in nature, one succeeds another. In the judgement of God, he that exalteth himself above his creation against the first Table, falls below his creation into sins of the second Table, why not from pride to drunkenness? In nature, when once this falsehood hath place, All is mine own; that truth must follow, It is lawful for me to do what I will with mine own, thence arise all abuses of the creatures. Secondly, the Prophet Habakuk tells us of more than a consequent succession, of a neighbourhood betwixt them: The proud man is as he that transgresseth by wine; for the general name pride is a surfeit, and so is drunkenness; the one of the body, the other of the mind: for effects, pride in Nebucadnezar, made him of a man a beast, so doth drunkenness. Lastly, their opposites are the same, pride is contrary to sobriety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so is drunkenness; therefore, since they are not unlike one another, I could wish the motion might not seem ridiculous, that they might be matched hand in hand together in punishment; the drunkard, to keep the proud from strutting, the proud, to keep the drunkard from stumbling.  
Proof of woe belonging unto drunkards, were altogether needless, no sin can answer more directly to the question of all woes. 
Prou. 23.29.  To whom is woe, to whom is strife, to whom are wounds without a cause, and to whom is the redness of the eyes, even to them that tarry long at the wine, to them that seek mixed wine. But lest these curses of all sorts one with another, should in a confused heap perplex your attention, we will begin with the drunkards outward estate; 
Prou. 21.  He that loveth wine and oil, shall not be rich: not that he stands at a stay without farther thriving, and going forwards only; though it be true, an Emperor shall sooner make himself a beggar, than a drunkard rich; but the drunkard, and the glutton shall be poor, saith Solomon, he must of necessity go violently backward, not so much because he lieth always open to the sober plots and devices of fraudulent oppressors, (Though he that refraineth not his appetite, 
Prou. 25.28.  is like a City broken down without walls) but principally because himself is to himself within, in stead of all outward caterpillars, his lands are as good as drowned already, his back is almost stripped to fill his belly, his house shall shortly vomit him out of doors, his appetite continueth notwithstanding unappeased. Rather it urgeth more and more, adding drunkenness unto thirst, as though he vowed to revenge Corah, Dathan, and abiram's death, swallowing the whole earth by degrees, part whereof did swallow them; in the mean time poor souls complain on Cormorants, whose vinowed store breaketh forth at last; but here are the most abominable Engrossers, diminishing the commodities, and raising the prices, both meriting & procuring famins every where, while that is transported down a few throats irrecoverably, which might satisfy the hunger, and quench the thirst of many thousands, some of these thousands may be their own sons and daughters, who may weep one day for bread, when there shall be none to give it them, because the prodigal fathers have already drunk it. This is one Woe for the drunkards of Ephraim.  
They that ever saw the staggering feet, & heard the stammering tongue of men intoxicated with wine, may reckon as well as I, though neither I nor they, can reckon all their corporal inconveniences, for setting the sin aside, who for the pain would endure one drunken paroxysm? A Monk of prague (if we may credit one Fornerius, of his own religion) having heard at shrift the confession of drunkards, and pawning his wits to purchase experience of the sin, stole himself drunk; and after three days drowsy loathsome languishing vexation, when he came abroad, to all that confessed the same sin, enjoined no penance but this, Go and be drunk again. Leaving the Monk to your censures, the meaning of this penance was that, which Seneca hath in his 97. Epist. Sceleris in scelere supplicium est: Their own wickedness was enough to correct them, and their own turning back to reprove them: but if they persist incorrigible, there are owing them, rotten teeth, stinking breath, trembling hands and running eyes, gouts and dropsies, palsies and pleurasies, innumerable diseases wait and attend their bodies, striving which shall bring them first with loathsomeness unto the grave; yet all lingering sicknesses may be deceived, while drunkards, either by a quarrel, or by a surfeit, or otherwise under the hand of God suddenly fall, dying in their sins, as they go to bed in their clothes. There is another woe to the drunkards of Ephraim. This beastlike swinish sin beside is of itself sufficient to sink both body and soul eternally, yet as though it threatened more hells than one, it never comes alone; sometimes it stammereth out into mocking, The drunkards made songs upon David; sometimes it stumbleth into murder, Herod at the feast beheaded john Baptist; sometimes it reeleth upon adultery, They rose in the morning, like fed horses, every man neighed after his neighbour's wife, jer. 5. And sometimes it walloweth in incest, as you may see by Lot's fall, whose drunken and incestuous issue were the Moabites and Ammonites, both mortal, almost immortal enemies to the Church. Quem Sodoma non vicit, vicit Ebrietas, uritur ebrius flammis mulierum, quem sobrium sulphurea flamma non attigerat: He whom Sodom conquered not, drunkenness conquered. So runs Origens' descant upon that example. They would hear this, were they now present, whose Church is the Tavern, whose Altar is the Table, whose God their belly, whose end, without repentance, is damnation: of whom Saint Paul told the Philippians often, at last he told them weeping. Must Paul and all Ministers weep for them? will not they weep for themselves? Alas, is the fatness of God's house, and the delight of his Sabbath, the continual feast of a good conscience here, and the perpetual comfort of an everlasting Sabbath in heaven, of so mean and vile account in their eyes, that all must needs yield to such beast like and transitory pleasures, as are the taste of the tongue, the touch of the palate, the smoking of the mouth, or the soaking of the throat? Esau will part with his birthright for a mess of pottage: and these profane persons, for a little tickling of the palate, and the taste of a running banquet, hazard the fruition of the substance of eternity. Do I displease any man in this congregation? Should I please men, I were not the servant of God. Should I please men in beasts shapes, I were Satan's servant. If a man (saith Micah) walk in the spirit, 
Micah. 2.11.  and would lie falsely, saying, I will prophesy to thee of wine and strong drink, he shall even be the Prophet of this people. As, I trust, you have no will to be such a people, so, I thank God, I have no skill to be such a Prophet. Yet have I learned of David, that wine is given to make glad the heart of man; they that have a Christian right, may take a Christian delight in the creatures: but when men drink not once alone for necessity against dryness, which is allowed; nor a second time against sadness, which is likewise tolerated, but a third & fourth time, yea, whole days & nights, in spite of sobriety for madness, which by the laws of God and man is intolerable, they must abide this woe to the drunkards of Ephraim. But their sturdy brains carrying their liquor without distemperature, exempts them from the name of drunkards; yet our Prophet in his fifth Chapter, meets with such sponges, Woe unto them that are mighty to drink wine, 
Isai. 5.22.  and to them that are strong to pour in strong drink: yea, though some drink not at all themselves, only setting others forwards, by prescribing healths, and pressing votive salutation, yet Abakuk hath a woe in store for them, 
Abak. 2.15.  Woe unto him that giveth his neighbour drink, thou joinest thine heat, and makest him drunk; they that laugh, and clap their hands, rejoicing in this their brother's fall, little think they rejoice in the devil's victory; yet so you know it must be, and therefore a grievous kind of persecution: some think the passion of Martyrs, and of Christ himself, received the name of a Cup from this distasteful custom of cramming, and violencing men's appetites, Father, if it be possible, let this Cup pass from me.  
The remembrance of this one Cup, did not we, like joseph and Marie, lose Christ at our great feasts, might season all our drink with abstinence, especially at this time, when it concerns your practice to join with my doctrine: we do not mislike the voluntary restraint of our inordinate appetites, it shall be by and by the matter of mine exhortation, more than this, fare be it from us, to speak against any civil ordinance, for sparing set meats at set times, for the benefit of a Country. Farther yet, God forbidden we should once open our mouths against religious fasting; religious I mean not in itself immediately, but mediately as it stands in reference to mortification and devotion, to which it is a wholesome preparative; all that good is in fasting, we receive and embrace most willingly, until they cease to be such Fasts as the Lord hath chosen: but we may not endure any jewish opinion, of counting that , which the Lord hath cleansed; and we own that service to the God of Truth, that as long as we know there is but one Lawgiver, who can sa●e and destroy, we cannot brook that ceremonious, erroneous, superstitious doctrine of devils (so doth the Apostle call it) which out of the chair of Rome, sends forth imperious traditions, Touch not, Taste not, with proposal of merit and salvation to such as observe it; to such as will not, under no less penalty, then mortal sin and damnation. Imagine the Papists cannot, in this hard case (though I wrong his Holiness facility, by calling it a hard case) Imagine the Papists will not procure a dispensation, what do they eat? how do They keep their fast? wherein lies their abstinence? they will not touch a piece of flesh throughout the Lent for any good, not they, yet the choicest fruits and shellfish, the strongest wine and spices, the costliest conserves and electuaries, by which the flesh in nature is most stirred up to lewd, and lustful provocations; these they can take, eat and digest, they find no stay or stop at all in their stomaches, less in their consciences.  
Thus do they gull the Christian world, with a lying profession of austerity, whereas their fasts indeed are nothing else, but a mere exchange of gluttony, for their more variety. But ye (beloved brethren) keep Lent without equivocation, beating down your bodies, and bringing them into subjection, mortifying the flesh, with the affections and lusts thereof, crucifying the carnal members here on earth. Set all those woes, which you have heard this day, before you, together with those conditions, to base and beastlike for God's Images, detest both the sin, and the sinner's company: and since the Kingdom of heaven is not meat nor drink, but righteousness, and peace, and joy in the holy Ghost, labour not for the me●te that perisheth, nor be drunk with wine, wherein is excess but be filled with the Spirit, and pray for the meat that endureth to everlasting life. Lord, evermore give us this meat.  
For his glorious beauty shall be as a fading flower] Such similitudes as this of a flower, illustrate most commonly the common frailty of our mortality.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Ad flesh is grass, 
Hom. Isay 40.  and all the grace thereof is as the flower of the field. But here it notes a violent calamity, not of one or a few, but both of Prince and people. Now if men fading like flowers, may remember us that we are men, kingdoms fading like flowers should teach us, that we are worms, and no men; and in a world, where heaven and earth wax old, as doth a garment, no marvel though kingdoms come to ruin,  
— Sic omnia verti  
Cernimus, atque altas assumere robor a Gentes.  
That Image in Daniel doth preach it in plain English, This City Samaria, and this kingdom Israel was emptied by deportation and captivity: the sudden invasion, the siege, I must altogether omit. It would ask too long time to stand upon their banishment, and loss of their sweet country, their servitude, and loss of their sweeter liberty: but the sweetness of all sweetnesses among them, that bade any spark of religion, was the service of God; well might they hang up their harps and weep, How should they sing a Song of the Lord in a strange Land? Had a Gentile been banished thither he had not been an exile, but a Proselyte: foelix exilium cuilocus ille fuit: but for a jew or a Samaritane, 'twas far otherwise; yet thus God removeth his own Candlesticks, rather suspending his own worship, then suffering sinne● (such as these are) unpunished, his executioners were Salmanazar, with a swarm of barbarous Assyrians. See here again, (for I can but point at heads) how such sins as these, make men outlaws, depriving them of God's protection, and subiecting them to Tyrants, 
Isai. 42.  whose mercies are cruelties. Who gave jacob for a spoil, and Israel to the robbers? did not the Lord? because we have sinned against him: for God resisteth the proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jam. 4. His forces are against them directed in battle array, the wrong was his wrong, the enemies are his enemies, the quarrel shall be his quarrel; though hand join in hand, though they conspire, or rather deliver over their goods, into the hands of their posterity, they shall not be unpunished: and for the drunkards, The new wine shall be pulled from their mouths, joel 1. I could show you more at large, how these sinners draw Cities and Kingdoms unto desolation. In brief, the reason in humane policy I take to be, because both are contrary to providence; they must be sober that will watch, and they must not contemn, that will circumvent the enemy. The reason in Divinity is, for that both are enemies to repentance, & God punisheth for impenitency, not for impurity. 
jerem. 7.12.  Now, as God in jeremy saith, Go unto Shilo, so say I, Go to Samaria, behold, and see what he hath done to it, for the wickedness of his people Israel, his justice now was his justice then, and these sins of England may compare with the sins of Samaria: why then may we not justly fear captivity? Tell me, What is our privilege? Indeed we hear neither noise of war, nor news of an enemy: Yet God can lift up a sign to the Nations a fare off, and hisse unto them from the ends of the earth, and they shall come hastily with speed. The Turk hath bid himself welcome, where he was sometimes as little looked for. A mighty Nation we are, whose bulwark is the Sea, whose confederate Neighbours round about are our Sentinels; yet forget not Nahums question unto Ninive, Art thou better then No, 
Nahum. 3.8.  which was full of people? That lay in the Rivers, and had the waters round about it: whose ditch was the Sea, and her walls was from the Sea, Aethiopia and Egypt were her strength, Put and Lubin were her helpers, yet was she carried away, and went into captivity. Perhaps we have lived in long peace without interruption, though the year 88 should be blotted out of all records of time, yet is not our estate the better, for this security much the worse. I am patimur longae pacis mala: Now do we suffer the mischiefs of long peace. Moab hath been at rest from his youth, and hath not been poured from vessel to vessel: but what followeth? I will send unto him such as shall carry him away. Though he send none unto us, yet have we Salmanazars & Assyrians at home, or as barbarous as they that took the Samaritans; nay more barbarous than the Lions, that devoured the Samaritans successors; pride is grown up with our glory, like Iuy with an Oak to the height,  — Summisque negatum est stare diu— 
When such things are at their highest pitch dream not of stability, which had we rather, learn at the charge, and by the stripes of others a fare off, or that the Lord should come, and bring the doctrine of destruction to our doors? I know your answer. Understand then, that Egypt and all Asia now in servitude, many great Cities and mighty Kingdoms made habitations for Dragons, & Courts for Ostriges, and the fairest flowers of all histories trampled under feet, may teach England to forsake her surfeiting. It is true, to the praise of God be it spoken, our swords are turned to mattocks, and every man sitteth under his own vine, the Bees may hive themselves in our helmets, and horses of war have little use, saving to draw our Coaches to the Church. This is the glorious beauty of our Church and Kingdom, and this is the grievous eyesore of our enemies. I wish from mine heart, I wish, that all their plots and devices may have their womb to be their grave, like the Powder-plot. Yet if God should give us over into their hand, (though rather let us fall into thy hands, O God, then into the hands of our enemies) yet if he should give us over into their hands, we should weep with bitter tears, and cry out with hideous lamentations, O that our fear had looked forwards, before our grief was forced to look backwards upon this desolation. The place yet remains.  
The head of the Valley.] The Metropolis of the ten Tribes, Samaria, might itself be named the very Crown of Pride, because it compassed the hill Summer, with magnificent buildings in form of a Crown, the Countries about abounded with Gardens, vineyards and Pastures: in a word, with a general concurrence of all earthly commodities: so Laish, in the 18. of judges, was a place which lacked nothing that was in the world, but the people were careless, after the manner of the Zidonians. Sodom, in the 13. of Genesis, was as the garden of the Lord, or the Paradise of God: Sodom and Samaria were sisters, Ezech. 16. Like sisters, had like daughters: the iniquity of Sodom, was fullness of bread, pride, and idleness, the wickedness of Samaria, pride and drunkenness; whence we may conceive the truth of that motive, for which Cyrus in Herodotus, would not suffer his Persians to change a barren for a fruitful dwelling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because delicate habitations make delicate inhabitants. There is good reason why no point of Philosophy should stand more beholding to history, than this for instance, and exemplification. In Sibaris, in the barn or storehouse of Rome, Sicily; in all Campania, in that seat of pride, and house of Luxury, Capua, in all places the famous rankness of the soil betrayed itself, for the most part in the notorious ripeness of sin. Therefore Rhetoricians frame their arguments of praise and dispraise from the Country; and Ulpian holdeth it necessary, that he which sells a slave or villain, conceal not from the buyer where he was borne, or what countryman, not only for his voluntary, and reasonable inclination to the faction of his Country, that the buyer may know, whether he be a Guelph or Gibeline; but for his natural and habitual inclination, according to the Genius of his Country: for some Nations, saith the Lawyer, are infamous: not the place the people, but the people make the place infamous: for when the dew of heaven, and the store of the earth, become snares unto us, and occasions of falling, the direct cause is in the weakness of our stomaches, which cannot digest the good meat, and the weakness of our brains, that cannot bear the strong wine of prosperity; I mean the weakness of our Christian reason, whose office 'tis to prescribe a moderation. When there is a scantness, the things themselves do stint, and restrain our appetites and affections: but when God's blessings abound, and our cups overflow, the measure is left to our discretion, and our discretion is deceived; because pleasure in these things cloaks itself under pretences of necessity, Greg. 3. mor. 28. it is not then simple prosperity, but the prosperity of fools that destroyeth them, Proverbs 1.  
To draw near to a conclusion, and to conclude with application. Your City is built in the sweetest air, upon the gentle rising of an hill, amidst the richest soil above the valley of fatness, Large ubifoecunda rerum undat copiacornu, where there is God's plenty, whence without ploughing or sowing, reaping or keeping, you are fed like the fowls of heaven, and grow up as the Lilies of the field, a thousand times more happily, then if corn grew at your doors, or cattles grazed in your streets, near enough the benefits, and far enough from the dangers of the seas, in the best place of the best River of three main Rivers in the Land; when I have named the River, you know I have named all: For an Alderman of your own Body (I believe the Author of your City's Apology) when a Courtier gave him some signification, that Q. Marry, in her displeasure, purposed to divert both Term and Parliament to Oxford, asked, whether she would turn the Channel of the Thames thither, or no: if not, said he, by the grace of God, we shall do well enough; the River it seems, is a sufficient purveyor. Thus the consent of Elements conspiring for your good, doth almost proclaim, that the lot is fallen unto you in pleasant places, you have a goodly heritage.  
Notwithstanding all that hath been spoken, and all that hath been left unspoken, 
Deut. 32.  If he that should have been upright, when he waxed gross, spurned with his heel. And again, no sooner fat in my Text, but strait overcomed with wine; to come nearer. If, what Travellers and Historians have observed, be worth our observation, that, because Lands are the richest soils, Islanders are the most riotous people; Good God, in what a slippery place are such children, as rest in the bosom, and lie at the full dugs of a most fruitful Mother-Iland? have they not need of God's especial grace at every turn? have they not urgent cause to wrestle with God in prayer, that they be with Paul instructed not to want and hunger, but to be full and abound in all things? Yes, yes, without this prayer, all rich men's devotions are unperfect, & without this clause there were in our Church's prayers an imperfection, In all time of our wealth, good Lord, deliver us. England is this fruitful Mother-Iland, the Londoners are her children, who draw her breasts, reposing themselves in her bosom upon the head of the fattest valleys; pardon the closeness of mine application: though I may not name men's persons, as long as my Prophet in reproof singleth out Ephraim; I trust I may pray for London in all time of her wealth, good Lord, deliver London. For as Nilus may rise too high, and water Egypt overmuch, so the world may come too fast upon us, with too too violent an inundation. 
Prou. 30.  Otherwise Agurs prayer had been indeed a paradox, Give me not riches, feed me with food convenient for me, lest I be full, and deny thee, and say, Who is the Lord! Safer it were for us by thousands of degrees, to live at God's immediate finding, and as the Israelites in the evening hoped for their morning break-fast from the clouds, daily to ask, and daily to receive our daily bread, then that by storing, and treasuring up goods for many years, we should forsake the Lord that made us, and cease to regard the strong God of our salvation. Infinite experiences, without controversy, may teach you the same truth which this Scripture doth afford in one experience of Ephraim; he now full of branches in this Land that floweth with milk and honey, forgetteth his own root in Egypt, and that heavenly Husbandman, by whose right hand he was both planted there, and transplanted hither. Most that hear it, I make no question, are either younger brothers themselves, as was Ephraim; or their fathers were younger brothers, as was Ephraim's Father, ioseph; or their grandfathers were younger brothers, as was Ephraim's grandfather, jacob; whether therefore the Grandfather came over this River with a staff like jacob, and were afterwards Master of two bands; or the Father being sold like joseph, to the Ishmaelites, became Ruler over Egypt; or the son himself like Ephraim, borne in a land of affliction, but now blessed (God purposely crossing his bands that he might be blessed) above his elder brother: Let not, O, let not Ephraim forget jacob his Grandfather, and his Father joseph; fare be it evermore from him to forget himself, and suffer the large Catalogue of all his Maker's blessings, either to be trod under foot by pride, or to be drowned in drunkenness. Yet I cannot but free mine own soul from your blood with some sorrow, and I shall think my sorrow some part of my happiness, might it work in any man sorrow to repentance. The wickedness of Ephraim, and the sins of Samaria; the wickedness of England, and the sins of London are plainly discovered, excess of apparel, and excess of feasting; I appeal to the knowledges and consciences of all men, from the highest to the lowest. 
Sen. epist. 114.  These a wise man calls aegrae Civitatis indicia, the tokens of a sick and surfeiting City, ready either to fall herself, or spew out her inhabitants. Now, if our happiness, so tempered by such visitations, have made us thus sick, what monstrous distemper would entire happiness have wrought upon us, we should by this have studied our own undoing, we should have made artificial conveyances of vicious customs, by nice education to posterity, we should have laboured to purchase sin a perpetuity, our very trade would have been a trade of sinning. A trade of sinning? I would to God there were no such trade stirring, as is the trade of sinning. When the Pope was as God, Decretals as Scriptures, Canonists were the best Divines, then strong wine was called Vinum Theologicum, because (as one wittily speaketh) the Divines in request fed on the sins of the people, and such harsh meat did ask strong wine to digest it; your immoderate feasting (my brethren) make your customers fear an immoderate gaining, that you live, if not by the sins of the people, yet by your own sins, and the people's ignorance, drinking wine in bowls to help your digestion, where that none may suspect you, nor you yourselves: for men that enjoy their portion in this life, be sober and watch; and that I may join exhortation with exhortation both in one, If riches increase, set not your hearts upon them, that when the swelling of your River, by the surfeit of a tide, brings in your increase, your increase breed not in your souls another swelling, in your bodies another surfeiting. The swelling of the proud, and the surfeiting of drunkards, are both as Augustine calls one, Vermes divitiarum, worms of wealth. Let rich men kill these worms betimes, lest they naturally beget another worm, the worm that never dieth; I repeat it again, Be sober and watch, and if riches increase, set not your hearts upon them; that while you dwell here below, you may be kept in your own Country, in your own City, in your own houses by the same virtues, which keep men in their wits, Humility, Sobriety, that your glorious beauty may never fade, that your children, and children's children may see no leading into captivity, no complaining in your streets, and that when death shall disfranchize you here, you may be Citizens with the Saints in a City, which hath a foundation, and a kingdom which cannot be shaken, whose builder and maker is God. Where there shall be fullness of knowledge, fullness of love, fullness of joy, fullness of all fullness, without all abuse of fullness.  
FINIS.   

TWO SERMONS PREACHED AT OXFORD: THE ONE AT NEW COLLEGE, THE OTHER at Saint MARIES.  
By JOHN HOSKINS, Minister and Doctor of the Law.  
LONDON, Printed by William Stansby for Nathaniel Butter, and are to be sold at his shop at Saint Austin's gate. 1615.   

TO THE RIGHT REVEREND FATHER IN GOD, JOHN, Lord Bishop of London, his very good Lord.  
RIGHT REVEREND,  
THese few Sermons cannot in good manners expose themselves to the view of all, except they first make an humble recognition of your Lordship's favour to their Author. For some of them were uttered in the hearing, others by the appointment of your Lordship, whose zeal hath ever rejoiced, not only in your own personal pains taking that way, but in drawing private Talents unto public use for the building up of God's Church. None I suppose but judgeth himself honoured in your Lordship's employment: I am sure, 'tis hard for affection to wish your Lordship more good, than the effect of all their prayers, who, when they saw the light of their common example, and the strength of their general encouragement increased, thought themselves raised in your Lordship's preferment. Amongst whom mine heart can truly testify, that he mistakes not, whosoever ranketh,  
Your Lordships in all duty, I. HOSKINS.   

A SERMON PREACHED AT New College in Oxford.  MATTH. 11.19. 
But Wisdom is justified of her children.  
NOt to repeat, with loss of time, and hazard of your patience, such interpretations here, whether positive or figurative, literal or tropical, as by repetition alone, would quickly vanish in the thoughts of a ●udicious auditory: suppose this Scripture, but barely resolved into an active sense, and then, in the plainest posture of the words, as they lietranslated; briefly consider, An object, what it is, wisdom: An action, 'tis iuslified, and how. The authors of this action, who they be; they be wisdoms children. The plain sense of the proposition shall, I trust, appear from the natural signification of the simple terms in their places, to which in their order I purpose to speak anon, as God shall enable me, and your Christian patience endure me. Only, because the whole doth make the latter part of an antithesis, not unkindly to be divorced from the former, uttered in an Epiphonema, whereunto rules of art bid us rather step, then stumble, brought in by the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discretive, as may be gathered here, & answerable to 〈◊〉, conversive of the sense in Hebrew: Suffer your attention to be stayed but a little in the turning: where (I hope) you will not esteem it a note altogether begged at the door of my text, if in reference to the variety of wisdoms invitations in Christ piping, in john mourning, requited with nought else but variety of reproaches, Christ is a drunkard, john hath a devil. I touch the main opposition of the world against wisdom. But wisdom is justified. The generality of those speeches joh. 11.48. and 12.19. If we let him alone, all men will believe in him. Perceive you not that you prevail nothing? behold, the world goeth after him, might in the first entrance hinder my proceeding, did I not perceive an open passage, by the manifest condition of the speakers, who were in the leaven of envy and maliciousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: All things seem great unto them, saith Aristotle, 2. Rhet. Wherefore conceiving their own loss, and others gain by fallacy, greater than they were; no marvel though they did express them by figure hyperbolically. The truth of my drift but now proposed Old father Simeon saw by the spirit of prophecy, that, as all eyes had not been before like his eyes, waiting for the consolation of Israel: so all arms afterward, would not be like his arms, in the Temple ready to embrace it. No, behold, this child, though he be the wisdom of the father, appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a sign or mark, or a Butt of contradictions. A prophecy so fitly verified every way, 
Luke. 2.  that he was no more truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a chief corner stone chosen of God, wherein both jews and Gentiles were reconciled, than he proved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a rock of scandal, disallowed of men, wherein both jews and Gentiles were offended. The jews are told to their faces by Stephen (Stephen, who like noble Proteselaus in the Grecian fleet, durst be the foremost champion of the primitive Church to fight with Wisdoms enemies unto blood) that there was no news at all in their resistance, 
Act. 7.51.  Ye stiffnecked and of uncircumcised hearts and ears, ye have always resisted the holy Ghost. Would I dwell here, 'tis no barren ground: a larger book might be written of sufferings among this people, then is that of Acts. Yea that of the Apostles Acts, should have been entitled rather in a bloody rubric, The book of sufferings; but for the power of heaven which vouchsafed earthen vessels a miraculous success, in the safe conduct of a Gospel through a world of repugnancies. Come down with this Gospel from jerusalem to the Gentiles, and skip with me from the first martyr, all along to the last Apostles, I think (saith the chiefest of them, 
1. Cor. 4.9. ) that God hath set forth us the last Apostles, as men appointed to death. Where I am taught by a father, 
Irenaeus de Haeres. l. 4. c. 4.  that the word last doth crave both accent and emphasis. For the first endured but the wrongs of their own country, whence if sometimes they traveled, it was to visit their countrymen in dispersion, whom they could not choose but find in some truths teachable, because they did embrace the Prophet's doctrine. But besides the malice of unbelieving jews, accounting the propagation of Moses doctrine beyond jury, no better than a profanation of Moses doctrine; all nations far and near, who received no law, looked for no Messiah, believed no providence of God, nor immortality of their own souls, did strive and vie who should multiply most disgraceful injuries upon the last Apostles. So that what was spoken of persecution indeed, 
Acts. 20.23.  In every city bands and afflictions abide me: 
2. Cor. 4.10.  and, Every where we bear about in our body the dying of the Lord jesus, (as sure to find it, as if we brought it with us) is much more true, of persecution in word. For the tongue is a sword still unsheathed, and many will speak, that dare not strike. As concerning this sect (say the jews, 
Acts 28.22.  Acts vlt.) we know that it is spoken against every where. Tertullian thinks they might well affirm it, who were the first authors of it.  
Thus open confession, you see, freeth us from proving the world's malice against wisdom; and that sensual loathing which Augustine's experience delivereth; Palato non sano poena est panis, qui sano est suavis: The same bread is distasteful to the sick, that is sweet to the sound palate; may likewise free us from wondering at the cause by proportion. Most of you know better than myself, that though the nature of truth remaineth still most agreeable to the nature of man's understanding and affection unforestalled; yet when by shining, truth shall reprove either erroneous opinions, or inordinate passions, amani lucentem, oderunt redarguentem: Men love it shining, but hate it reprooving. They have hated him that rebuked in the gate, Amos, 5.10. Ahab could not dissemble: I hate him, for he doth not prophesy good unto me, 
2. King. 22.8.  but evil. It is impossible (that I may compare Sectaries with truth, and verily Sectaries shall gain no more by mine, then piping and dancing doth here by Christ's comparison) I say, it is impossible, received physic should be more displeased at the first rising of Paracelsus, or regular Astronomy at the peeping out of Copernicus, or any profession of learning with any father of a paradox, than flesh and blood is with the Gospel. This old man, older in each man's particular acquaintance, than faith or religion, or reason, having through the spectacles of self-love read the rudiments of hypocrisy and liberty, and many a doting lecture beside, and hearing mention of restraint and discovery, cannot choose but fret and chafe that himself is silenced, and the Spirit gets the chair, to cross and unteach his principles. In mean time there is a providence above, which through this reluctation, evidently publisheth his power, showing with great advantage of glory, how little need he hath of men's help or favour, either in the collection of his Church, or promulgation of his Gospel.  
Address yourselves then in wisdom's armour, all you that now sit at wisdoms feet, to fight hereafter with wisdoms enemies. Event hath sealed Paul's prophecy, 
2. Tim. 4.3.  The time is already come, men will not suffer wholesome doctrine. Uncharitable censures of style, or phrase, or method, or voice, or gesture, are but weak imaginations of a scholars jealousy, fare inferior (if they were true) to the first essays and flourishes of a combat in earnest. The worldlings heavy censure condemneth down right both manner and matter, the whole substance of your preaching. Threaten are termed cruelty, promises flattery, the proof of both, nothing but sophistry: mildness is charged with dreaming, boldness with railing, affability they construe lightness, and translate austerity in their malicious dialect, madness. And for your persons, you are not greater than john Baptist and our Saviour. Sooner therefore shall you want a world, than a theatre: wherein, though the best do favour you, by the most, be sure to be stared upon as prodigious, hissed at as ridiculous, shunned as infectious: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What not? Piacular, pestilential, execrable fellows: away with such fellows from the earth, it is pity they should live. All the filthy scoffs and slanders that Satan's Scavingers can rake out of the sinks of all professions, are thought overcleane to throw in their faces, who make the face of the Church. Whatsoever taunt or reproach malice can invent, or tongues can utter, which have been dipped in the sire, and tipped at the forge of hell, is but fair language, Pomum si in Vatinium, as good as good morrow, provided that you meet a Minister. Notwithstanding that no religious soul in this assembly, may conceive so much as a momentany dislike of this sacred function, (as if imputations were annexed necessarily to the propriety of our calling) it cannot in vain be repeated that the world's grudging and heartburning is against Wisdom. Scarce any difference therefore in this respect whether you be Wisdoms messengers, or Wisdoms entertainers. 
Josh. 10.4.  Is there peace betwixt Gibeon and josuth? then there is quarrel enough for all the Kings of the Amorites to fight against Gibeon. This is their portion whosoever have escaped Satan's snares, whosoever by grace have obtained dominion over their own corruptions, this is questionless their portion. For as Saint Hierome playeth upon the 47. of Ezekiel Morally, the possession gins at Tamar that is victory, and reacheth along to the waters of strife. Semper enim virtutibus contradicitur: Virtues are still contradicted. Pretend the world what the world can, here is the head and the heart of the controversy. Contrariety breeds enmity, enmity causeth separation, separation supposeth danger, from the party avoided, of infection. So there is in the Church's wisdom some secret exprobration of the world's foolishness; otherwise we should never hear of worldly Stratagems ex professo directed against wisdom. But the Gospel hath warned us of a persecution in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which the French rendereth by doing despite, from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mars, not unlike the sallies of a martial man: 
Rbet. 2.2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Aristotle, that is, merely for offence. A thousand experiences have in these later days proved it by palpable demonstration, that when a man of integrity shall either be conjured by device, or fall by occasion into the ring and circle of Libertines, (the liveliest abridgement and epitome of that greater world which lieth in wickedness) they conspire, as one man, to task his ears with fearful oaths, and his unwilling appetite with drunken salutations, rejoicing as in harvest, or in the division of a spoil, if in the frailness of sinful flesh they can grieve the spirit, drench sobriety, and discountenance honesty. But man of God, or child of God, whosoever thus besieged and assaulted, Tu ne cede malis, sed contrà audentior ito: Be not overcome of evil, but overcome evil with good, Rom. 12.21. Such an antiperistasis must increase and enkindle zeal, if thy profession depend not upon fashion, and thy conscience upon company: for though God's powerful Spirit should suspend his operation, yet canst thou not forget the reason of a man, and brutishly be driven with the droue, without out Election, much less abandon common sense, and without any motion of thine own, like a nail in a wheel, only move as thou art moved, and turn as thou art turned. They who never touched the hem of the Church's vesture, or once dreamt of salvation, held it not the least part of their glory, to stir a course like Antipodes, clean opposite to the liking of the multitude. Photion in Plutarch applauded, suspected his speech: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? hath any bad speech fallen from my mouth without my knowledge? And Antisthenes in Laertius commended, was afraid of his deeds: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am in an agony, lest I have done some mischief. What in them without the Law was voluntary, the same the Law of our union with jesus Christ (if we believe August. 87. tract. in johan.) imposeth upon us as necessary, Recusas esse in corpore, si non vis odium mundi sustinere cum capite: Thou refusest to be in the body, if thou wilt not suffer the hatred of the world with thy Head. Which consideration might drive our deepest Christian policies into desperation, for procuring any passage unto God's friendship by being passable among his enemies. Surely this was not the current credit in Gregory's time: Peruersorum derogatio, vitae nostrae approbatio, Hom. 9 in Ezech. Wicked men's detraction, is the approbation of our lives. Rather in all times the rebuke of Christ was the religion of Christians. Heb. 11. Wherefore that I may not number numberless encouragements, stand upon your guard within the lists of your daily warfare with the world, according to promise in baptism, since faith is the victory that overcometh the world: 
Heb. 12.3.  Only consider him that endured such speaking against of sinners, both commander and spectator of this combat, both judge and rewarder of your courage: both leader of your whole company, and conqueror of this your enemy: 
john. 16.33.  be of good comfort, for I have overcome the world. Think that as arguments assoiled well, do breed a clear conclusion, all this rubbing shall make you shine one day the brighter; possess your souls in patience: your souls shall be taken up and possessed with true wisdom for ever. This of the Occasion; now to the Object.  
Wisdom.] Divine wisdom, (though not that common attribute of the whole Trinity, counsel or providence at large, nor Christ alone, nor the Gospel alone, but principally Christ himself; secondarily the Gospel, wherein the manifold wisdom of God appeareth) sweetly disposing the ways of man's salvation: the former may rightly be styled wisdom; first, if sobriety may look so high, because of his nature, then because of his office. According to his nature and eternal generation he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word inward, and essential: not metaphorical, as john Baptist is called a voice. That was thought a part of a late error, and of their heresy, long before, who laboured to make the Son of God a creature. One of their chiefest arguments was drawn from that groundless text, Prou. 8.22. where, whether it were in the Translators malice, or ignorance in the Scribes (which charity together with the words affinity, may persuade us to believe) in the received Septuagint we find, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he created, the Hebrew plainly bespeaking, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he possessed: a word sometimes applied unto generation, which Basil well perceived in his second book against E●nomius. Other good men, who had only the vulgar Greek in their hands (for that Arreius supported his blasphemy, for the most part, by culling out the descriptions of Christ's office, and appropriating them to his nature) understood that place of ordination to his office prophetical, in respect of which, Christ may likewise truly be named wisdom. No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him, john 1.18. In him is the fountain of all spiritual knowledge, as all the senses are in the head. That which was in the gold, Zach. 4. came from the golden pipes; that which passed thorough them, ran from the two olive branches, and the two olive branches stood with the ruler of the earth. What wisdom soever, through what instruments soever the Church receiveth, proceeds originally from Christ, in these days of the Gospel most evidently: for as the light which lay diffused abroad throughout the rude mass of the world, was afterwards (as some fathers are of opinion) aggregated into the body of the Sun, that thence it might be communicated to the creatures: so, that wisdom which spoke in the Prophet's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at sundry times, and in diverse manners, may seem to concentre in Christ: 
Heb. 1.1.  in whom are hid all the treasures of wisdom and knowledge, Colos. 2.3. I am not ignorant, some conceive those words, as spoken in reference to Christ, some to the mystery of the Gospel, both are afore mentioned, both come to one issue, and both are to my purpose indifferent. The Gospel, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word pronounced, may fitly be termed wisdom, whether we look backward to the cause, it is inspired from Christ; or forward to the scope and effect, it is able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make a man wise to salvation, 2. Tim. 3. Behold here sun and beam, spring and stream, of soundest and profoundest wisdom, Christ and his Gospel: the one the matter and end, the other the manner and means of all saving revelation. This is life eternal, here is wisdom above wisdom: he that knows this with feeling experimentally, knows all; Est enim sapiens, cui quaequeres sapiunt, prout sunt: cui vero ipsa iam in se, prout est, sapientia sapit; is non mode sapiens, sed etiam beatus est: He is wise (saith a Father) who knows all things in their nature as they are; a number may think themselves such among our skilful Philosophers: but he which knows wisdom herself, is not only wise, but blessed; and God increase the number of such among our most skilful Divines. Accept then mine exhortation, (learned and beloved brethren) unto the fervent and importunate desire of true wisdom: where necessary, for a motive; where need less, at least for a commendation. A lame man, you know, may point out the right way: give me likewise leave, in spite of mine own simplicity, to tell you, that wisdom is no matter of mere opinion: nay, that in this spiritual travel, they come nearest the matter, who stand farthest off in opinion; and these are always the fewest. For upon citation of Mechanics, none but Mechanics appear, no Tradesman will answer to the name of another craft, or mystery: but at the proclamation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O yes, All wise men, come hither. Who comes not? It cannot so soon be forgotten as it was spoken, that this of all dividends seems most equally divided; every man thinks his own share sufficient. The Preacher, who saith, Eccl. 8. The Wisdom of a man maketh his face to shine, might have added, that wisdom should be by grace, as fare out of a man's conceit, as the face by nature is out of his sight. The people saw, the people saw it and were afraid. Moses himself saw not the brightness of his own countenance. It is the counsel, I am sure, of the same spirit in another instrument: If any man among you seem to be wise in this world, let him be a fool, that he may be wise. What? but seem to be wise in this world? 
1. Cor. 3.18.  were a man wise in this world, 'twere no such great temptation; where the wisest knows but in part, the rest see but a part of that part. As there is no day without a night, only that is the longest day which hath the shortest night; so no mind of man without some clouds and shadows of error, or of ignorance. Optimus ille est, qui minimis urgetur: That is the best, which hath fewest. He that thus showeth you, my brethren, how fare you are behind, doth as good as bid you mend your pace. In all this, I may perhaps strive to curb the proud imagination: God knows I do not, God forbidden I should at any hand attempt to stay the painful search, and pursuit of wisdom, which in men of our profession must admit no bounds, but the common bounds of our mortality, more especially because of these latter days. In the Primitive time, as S. Austen often observeth, Satan, like a lion, by persecuting Emperors, tried altogether the patience; now Kings are nursing fathers, and Queens nursing mothers; like a Serpent in heretics, he trieth the wisdom of the Church. Wherefore as you disdain, after so long training and experience in the Lords battles, to be surprised like naked, maimed, dead men, without weapon, hand or heart to make resistance: hate with a perfect hatred, all the counsels of your Antichristian enemies, among whom simplicity, sometimes a sin personal in the lay people, for want of teaching, is grown to a sin cathedral in the Rabbis, whilst teaching appointed to remove, is abused to maintain simplicity. Wheresoever simplicity is commanded, the sense of that commandment, to the youngest reader of the Scripture can be no stranger: for either it respecteth affection for subject, as, Concerning maliciousness, be children, but in understanding be of a ripe age, 1. Cor. 14. or else it respecteth evil things as objects, 
Rom. 16.19.  rather than good: I would have you wise to that which is good, but simple to that which is evil. To conclude, my brethren, that this part may not trespass on the rest; if any want wisdom, Christ and his word are wisdom: two words are as good as twenty, for direction: no more but this, Ora, labora, prayer, and labour, devotion, and diligence. Now because as Augustine truly judgeth, Nemo rectè sapit, nisi qui acceperit spiritum: No man is truly wise, but he that hath received the spirit: pray that nothing may be left uncomprehended in your prayers for Christ's spirit. Would you briefly know the success? Ye have it already promised. 
Mat. 7.11.  If ye which are evil, can give good gifts unto your children, how much more shall your heavenly Father give the holy Ghost to them that desire him? Christ's Spirit will more surely teach Christ's wisdom, than Aristotle's brain will make a man dispute like Aristotle. Last of all, that you may be wiser with David, than your fathers, than your teachers, than your enemies, your labour must be bestowed in reading and observing the Scriptures: wise you cannot be without it. jeremy 8. They have rejected the words of the Lord, and what wisdom is in them? That well known Epistle ad Demetriadem, showeth, that you cannot choose but be wise with them. Ama Scripture as sanct as, & amabitte sapientia: That wisdom may love thee, love thou the Scriptures. This of the Object.  
Wisdom is justified.] And that is the Action. As often as the Scripture saith, or the Church prayeth, that God's name may be magnified or sanctified: because, neither augmentation of quantity, nor intention of qualities, can agree with an infinite nature; we must conceive no more than a notification, or at the most, a solemn celebration of his greatness, and goodness: none otherwise, is wisdom justified of her children. For the Papists here may suffer us to take it for granted, with less contradiction, then where justification is applied to men's persons, that the word is legal or judicial. Now wisdom being considered within the bounds of a consistory, to justify, must either importan act of a judge, by sentence to pronounce it just: or an act of a witness, by deposition or acknowledgement, to declare it just. The former signification is, I confess, received by them, that interpret Christ's words of the jews, tropically, to this effect. Thus the jews (forsooth) may censure wisdom, and children (belike) sit in judgement to condemn their own mother. But the latter, I should suppose more natural, comparing this place with that, Luke 7.29. Then all the people that beard, and the Publicans justified God: that is, confessed the wisdom of God in Christ, and john Baptists preaching. I know no necessary reason on wisdoms part: All this is only for her children's sake: for if philosophical virtue need not outward supportment; and a mere moral man may rest upon the centre of his own integrity, without walking in the circumference of report abroad, whereof the vilest vassal and basest groom is both condus, and promus, keeper and commander: much more may wisdom take such solace in herself, as God did take in her, in and before the beginning: She was daily his delight, rejoicing always before him. Prou 8. I receive not the record of man, john. 5. Nevertheless, these things I say, that ye might be saved. That we might be saved, the most venomous malice of mortal tyranny, neither hath been, nor ever shall be able to stop the breath of all wisdoms trumpeters together. Herod cannot murder james and Peter at one blow: when the three children are in the furnace, Daniel is at liberty: when Daniel is in the lion's den, the three children are in credit: while Christ is scarce known, john giveth his testimony; whiles he is almost oppressed, Nicodemus stands up: when his own sheep are scattered, behold, of a wolf, a sheep; of a malefactor from the very brink of hell, upon the Cross, a confessor. Yea, the Lord will raise in the latter times, as john did prophesy, though not any great number, yet at least, sufficient to save their evidence from the main exception of singularity, two witnesses, Apoc. II. This constant counsel of wisdom thus revealed, implieth in her children a necessary duty, that they labour by all means for her outward justification. For the Apostles rule, hast thou faith? 
Rom. 14.22.  have it to thyself before God, inioyneth an abstinence from scandalous use of things indifferent, and undetermined, it exempts not our obedience from those commandments which bind us, semper, non ad semper, always for purpose, though not at all times for performance. I mean the justification of wisdom, by the most peculiar and heroical effect of faith and charity, Martyrdom. Doth Martyrdom sound harsh in our tender ears, my brethren? and seems it for these peaceable times unseasonable? Therefore, enlarge the signification, and suppose it common unto all times. For as we learn of Saint Paul in the first to the Philippians, of Cyprian, in his ninth Epistle, and of Cyprians imitator, throughout the book De duplici Martyrio: there is a bloody martyrdom, when Christ is magnified in the Roses of the Church, by death: and there is a bloodless martyrdom, when Christ is magnified in the Lilies of the Church, by life. This latter, is either verbal, when with the mouth we confess unto salvation: or real, when what in word we confess, we deny not in our deeds, this our light so shining before men, that they seeing our good works, glorify our Father which is in heaven. As God is glorified, and Christ magnified, so I hold wisdom justified. Which one point well prosecuted with hearty meditation, might invite many virtuous students from lower disciplines, to that high profession, which above all others affordeth fittest occasions (yea most inevitable necessities) to plead for wisdom publicly: much more enforce us professed Divines, who, like that footlesse bird described by Geographers, stili hover in the air, always contemplative; after Christ's example, 
joh. 9.4.  To do the work of him that sent us, while it is day, with all our power. For there is neither work, nor invention, nor knowledge, nor wisdom in the grave, whither we, with all the world are travailing. 'Tis but a little time redeemed, our own reason, (I make no question) upon sense of such wants as practise would have richly ●●ppl●ed, will one day teach us, that speculation, ab●●●u●●ly more excellent, is not the whole frame or building, rather a ground work of action, for our present estate more necessary. Much like the lower millstone which resteth itself: add unto it the other upper moving millstone, both will grind sweetly together. But where exercise is not, learned and honest men must want experience; where experience fails, all men are imperfect: Imperfect men must needs be timorous, and timorous men shall yield perforce, to the dishonest and illiterate chaplains of time: who with monstrous tongues, bigger than their hands, can play their prizes in empty forms, fare more valiantly, Non quia plus cordis, sed minus or is habent: Not because they have more courage, but because they have less modesty: did our faint-hearted bashfulness only cast our persons behind, the matter were less grievous, I should for my part dissemble such a prejudice: but the cause, the common cause of Christ sustaineth a wrong: wisdom herself is wounded, through her children's bashfulness. Not one man (O that I might err in saying, not one Minister of an hundreth) but sometimes or other, yields an implied consent unto God's dishonour. Which of us in his place adventures to withstand corruption? who dares rebuke oppression, as Paul did P●●er, to the face? where is the ear that ringleth, the blood that riseth, the heart that trembleth at the liars & the swearers cursed variations? A multitude of unhallowed tongues do by custom whet themselves every where, to pierce through the name of our heavenly Father, as the word is, Levit. 24. And lo, while children that are dumb, like king Crasus son, should speak; we children that can speak, are dumb & speechless: yet is there store enough of spiritual weapons, wisdom's armoury yields not in any sort, for choice of furniture, to the tower of David, ten thousand shields hang therein, and all the targets of the strong men: but alas, all the strong men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and as the chief rulers did not confess Christ, joh. 12 lest they should be cast out of the Synagogue; for they loved the praise of men, more than the praise of God: So love and fear of them that can help no more than a broken reed, hur●no more than a silly spider, hath stolen away courage from men's hearts, men's hearts from the Lord. And were our forefathers in their fiery trial, almost prodigal of their blood for Christ, against the current (nay the torrent) of magistrate & kingdom? ●hal we through shame be niggards of a word for Christ, in this free passage of the Gospel, against private sins, lurking in corners under the roof, and miching in the thickets under the leaves of hypocrisy? God for bid, wise men know, shame is a consequent of sin: good men will bestow their shame upon their own sins, against the Gospel: but for the Gospel of Christ, and against the sins of others; 
Horat. lib. 1. epi. ad quintin.  Vir bonus, & sapiens audebit dicere Penth●u, Thou art the man: It is not lawful for thee to take thy brother Philip's wife: 
2. Sam. 12.7 Mat. 14.4.  Thou and thy father's house do trouble Israel. 
1 King. 18.18.  Well hath he learned by heart, no doubt, 
Hest. 4.14.  that stinging part of Mordecays admonition to Queen Hester. If thou hold thy peace, comfort and deliverance shall appear out of another place, but thou and thy father's house shall perish. For look what john Husses extraordinary spirit prophesied of Luther definitely for the time, Centum revolutis annis Deo respondebitis: After an hundred years, you shall answer to God for this: An ordinary spirit may with good warrant foretell indefinitely, though some die, and others fly once in an age, one of a tribe, at the least, shall always arise, that the world may be convicted, and wisdom justified. But the fearful, who deny Christ, being ashamed of him and his word before men, shall be denied before Angels, and inherit their portion among the fearful, in the lake which burneth with fire and brimstone, which is the second death, Apoc. 21. Good God, it is beyond imagination, terrible for us to think, but above all wonder, horrible for them to feel, what an endless train of policies will utterly deceive, and what a world of confusion shall surprise the greatest earthly wizards: when wisdom shall turn away her face: and say, Depart from me, I know you not; dastards you have been, none of my champions; strangers you are, and none of my children: Wisdom is justified of her children.   

A SERMON PREACHED AT S. MARY'S in Oxford, on Act Sunday in the afternoon.  MATTH. 11.19. 
Of her Children.  
THE variable forms of God's ordinance in Christ piping, in john mourning almost outvied, and overswayed by the no less variable forms of men's reproaches, (Christ is a drunkard, john hath a devil) being heretofore discovered; Indeed the protasis or part premised in application of the parable above. In this adversative Apo●los●s, a most sententious conclusion plainly resolved into an active sense, I promised to prosecute.  
First, an object, what it was, Wisdom.  
Secondly, an action, 'twas justified, and how.  
Lastly, the autors of this action, who they were, wisdom's Children.  
Wisdom, as both Ambrose, and many other had taught me, seemed to be not munus naturae, a gift of nature, sednaturae munerator, but the rewarder of nature, 
Ephes. 4.8.  even he, that ascended up on high, led captivity captive, & gave gifts unto men: Christ himself more principally; 
Colos. 2.3.  because in his person all thetreasure of wisdom and knowledge were hid; 
2. Cor. 4.6.  because in his face the light of the knowledge of the glory of God was reunited; because for his nature, in respect of the Father, for his office in respect of us, he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word, as Nazianzen hath more fully delivered, in his second oration upon this argument: But in an inferior place under Christ subordinately, from Christ derivatively, the dispensation of the Gospel might be styled wisdom, especially for that blessed effect, 
2. Tim. 3.15.  It was able to make men wise v●t salvation. Whence I desire to repeat no more, than the nicest soul, not altogether enamoured with novelties, may be contented to hear; the shortest upshot of a longer inference, or a, labora, first pray and pray with earnestness for Christ's spirit. N●mo rectè sapit, nisi qui acceperit spiritum: No man is rightly wise, except he have received the spirit: August. 105. epist. But that will show you Christ's wisdom in a greater abundance, than Aristotle's brain can furnish a man to dispute like Aristotle. 
1. joh. 2.27.  You need not that any man teach you, but as the same anointing teacheth you of all things. Secondly labour, and labour with diligence in this book of books; wise you cannot be without it. Lo, 
jere. 8.9.  They have rejected the word of the Lord; and what wisdom is in them? But that wellknowen Epistle ad Demetriadem shows, you shall have much ado to be unwise with it. Ama Scripture as sanctas, & amabitte sapientia: that wisdom may love thee, love thou the Scriptures.  
justification, I took for an action, implying not, at any hand, the real addition of a new, but the legal declaration of an ancient quality, and that not by sentence, forasmuch as they who wrongfully conceived this whole clause, as uttered in a scoffing accent ironically judged aright herein, that for a scholar, or a child, or an inferior to censure a teacher, a parent, a superior, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sus Mineruam: were, for his part, to turn the upside down preposterously; rather by deposition and acknowledgement of witnesses. Let them bring forth their witnesses, saith the Prophet, 
Isai. 43.9.  That they may be justified. Hear I noted the counsel of wisdom, in raising the zeal of her children, in affording throughout all generations a sufficient number of competent witnesses, who like so many Lilies or Roses, partly by life, partly by death, either in a bloody, or else in a bloodless martyrdom may still preach unto us their wanton posterity, that neither love nor fear aught to steal men's courage from their hearts, men's hearts from the Lord.  
And now such a preparative being plainly made unto the remainder, as was precisely for my promise requisite, since he, who commands the little riverets from between their narrow banks, to discharge themselves at length in the main Ocean, likewise bids my slender meditations, after passage through a private channel, end their course in this great Congregation; I may think myself an happy man, being to speak of the authors of this Action, the same persons before whom I speak, of wisdom's children (I hope) in the mids of wisdom's children: concerning whom whatsoever followeth, may be ranked either under their relation unto wisdom, they be wisdom's children: or under their disposition to be witnesses, wisdom is justified of her children. Of these.—  
The name of a child in Hebrew, much like a child in nature, who calleth every man father, stands in itself indifferent, importing many times no more than a transcendent appointment, the child of wrath, the child of death, the child of perdition: but children here under wisdom's wing, as those little ones (Marc. 10.) admitted into Christ's embracements, farther suppose some tender relation grounded upon a work of grace: wherein, whatsoever it be, though necessary concurrence of the whole Trinity for outward operations may prove the second persons common interest, yet children may demand a reason of this singular appropriation, why they should be called here wisdom's children? 
Philem. 10.1 Thes. 2.7 Gal. 4.19 Matt. 10.24.  Paul can beget Onesimus, nurse the Thessalonians, travail in pain with the Galatians. The Disciple is not above his master: nor wisdom herself less loving in her in ward collation of filial grace, than her handmaids and ministers, in their outward administration. Among them, they that have consciences able to digest iron, like the Ostriches stomach, have a care of their young, like the Ostriches care, which leaveth the eggs to the sun above, and the sand beneath, forgetting that the foot might scatter them, 
job 39  or the wild beasts devour them. But to resemble wisdoms ever dear and indefatigable affection, few young Gentlemen can take such delight in hawking, as Bernard seems to take in springing up similitudes: for example: Sapientia Dei quasi Perdix fovet filios, 
Bernard sentent.  quos non peperit: quasi gallina congregat pullos sub alis: quasi aquila provocat ad volandum: The wisdom of God is like the Partridge, that bringeth up the chickens, which she bred not: and a hen that gathereth her chickens under her wings: & like the Eagle which provoketh to fly. No providence in earth, under a motherlike providence, can afford her brood that heat, those motions, and that nourishment: yet children full of questions ask again how wisdom, he who representeth a mother here, is not else where ashamed to call them brethren, Hebr. 2.11. A brother, I do confess, he accounteth himself, Go to my brethren, and say unto them, 
joh. 20.19.  I ascend unto my Father. joh. 20. Yet an elder brother, yea The first borne among many brethren: 
Rom. 8.29.  of whose birthright-preeminences, your learning would not wonder, though much were spoken; you know whole Volumes have been written. In brief, the first borne being another head of the family, bore the name, sustained the place, exercised the office of a Father, ruling and blessing his younger brethren. If such precedencies appeared suitable with the grounds of justice among children all of the same kind and generation, our Saviour may challenge much more, being of an higher kind, not voluntarily made, but necessarily begotten, the son of God by nature, whereof all adoption is but (as the Civilians speak) an imitation. And in this prerogative case, that a natural father may not assume or adopt a legal or supposed son, because this later help was invented or intended only for solace of the father's barrenness, or the children's mortality, seems an exception issuing from a mortal and a barren brain; 
Isai. 55.8.  For my thoughts are not your thoughts, nor your ways my ways, saith the Lord. Had the twilight of our adoptive conception been dim through darkness, looking for light in vain, but never seeing the morning's eyelids, God could have been without no more than he could well have spared, he needed not adoptive children.  
Wisdom. This Wisdom before depths and hills, mountains and fountains was daily his delight, rejoicing always before him, Proverb. 8. God works, not at all to close up his defects, or furnish his scarcity, but merely to communicate his perfection and abundance. Wherein his natural Son is so far from being any let or hindrance, that as the whole store of Egypt came through joseph's hands: so the largesse of all heavenly Manna through Christ's hands, wherewith the famine of the poor Church is evermore relieved. Blessed be God, 
Ephe. 1.3.  even the Father of our Lord jesas Christ, which hath blessed us with all spiritual blessings in Christ. The Apostle descendeth unto special instance, as he hath chosen us in him; where he that could sit in the chair, putting on the looks of a father, though God's decrees are before all times eternal, (yet according to the received process and succession of causes here) might add after what manner, in what order he hath chosen us in him: concluding Christ perhaps the first effect of God's ordination, and a mediator in some sort of God's actual choice, our potential child-ship. Myself but a child, standing with reverence at the footstool; when I see men of the best purposes above me distracted; and in their peculiar understandings about these profound contemplations perplexed, resolve and beseech withal my brethren of mine own lowest pitch and growth, to for bear overcurious inquisition: Not so much to consider the reconciliation of justice and mercy in our heavenly Father's counsel, as in our heavenly Father's covenant, taking great pleasure in the prophetical declaration, greater in the real exhibition, greatest of all in an experimental application of our common Saviour. The Father all along throughout the whole execution of his counsel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ephe. 1.6.  hath made us accepted in his Beloved. But we are all the children of God by faith, Galat. 3 26. which receiving her life and beginning from the spirit of Christ, that father of eternity within us, apprehendeth the merit of Christ without us; upon which Act and instant, being actual children, we cry Abba Father: As when Agelmond king of Lombard's, (be it reported upon sigebert's credit in the year 789.) passing by a pond where seven infants lay, thrust out his spear, and brought home that one, which took hold of it, where having been maintained like the Kings own son, he succeeded him in his kingdom: whether it were Lanussio or Lamussius from Lama a ditch, out of which he was taken. So when Gods essential word, this personal wisdom came into the world, and the world knew him not: As many as received him (not many, scarce one of seven) as many as received him, 
joh. 1.12.  that is, (as it followeth exegetically) as many as believed in his name, to them he gave; he did not obtain for them, or only proclaim to them, but to them he gave power to be the sons of God. If now sons, sons for ever. Nec enim moribus nostris convenit, filium habere temporalem; For it agreeth not with our manners, to have a temporal son: could man's law say: If sons for ever, heirs in the kingdom for ever, yea heirs annexed with Christ: Rom 8. of which August. tract. 2. in joh. Non timuit habere cohaeredes, quia haereditas eius non fit angusta, si multi came possederint: He was not afraid to have coheirs with him; because his inheritance is not abridged, though many have possession in it. Of which immortal and undefiled inheritance, from a mortal man of polluted lips, expect not any proportionable description, since no Pulpit can deliver it, no pleading place commend it, nor University possibly teach it, save that one University, the University of heaven.  
Behold then, 
1. joh. 3.1.  what manner of love the Father hath bestowed on us, that we should be called the sennes of God: or if peradventure you like the change, behold what learning the Son hath here reueiled unto us, that we should be named Wisdoms Children, Charity makes me presume you came not into this presence in a sullen humour, as Cato was supposed to step into the Theatre, merely, that he might step out again: nor in a braving disposition, as men make appearance at a muster, only to be seen and known, and show your furniture; but with humble hearts and teachable spirits, to listen and mark, learn and be taught of God: where then (I beseech you) can your observation rest, your attention wait, your meditation dwell better, then on this Behold? Once again behold the sons of God, and once again behold Wisdoms Children. I show you not a spectacle of the kindred imperial, adopted into some of the Caesar's families; their stock was honourable before, therefore no such strange preferment: but of an of spring, whose father was an Amorite, whose mother was an Hittite, desperately forlorn, naked and unwashed, and cast out into the wilderness: nor of such hopeless foundlings, at last by miracle entertained, like young Cyrus in a shepherd's house: a shepherd's house is not much above the ground, ordinarily there are no promises of high promotion there: No nor of Moses, though from among the bulrushes taken up to be the son of Pharaohs daughter. All examples come short of it; they cannot express the disproportion. 
Ose. 1.8, 9  It is of Lo-ruhamah and Loammi the bastard fruits of fornications exposed to the rage of hellish monsters, more ravenous than any wolves of the evening: None but ourselves, sinners of the Gentiles; I mean, when we were, before we could see the sun, be-nighted in ignorance, antequam nati, damnati: Before our nativity adjudged to captivity: ready to be kept close prisoners with Satan in chains under the blackness of darkness for ever, not only pitied, and rescued by the hand of heaven out of that accursed thraldom, but settled and estated in a liberty most blessed and glorious: A mystery, which if Paul admire, whose carnal kindred, to make way for it, stands for a while rejected, and the Angels, whose natures are utterly disinherited, desire to behold, we whose kindred, and whose nature, and whose persons are exalted, should so remember; that all other thoughts be condemned for digressions, all other occurrents for temptations, if they serve not to this, as places memorative. Come hither then, that I may give some smack of a new art, this art of memory. Come hither all you that behold and conceive not the meaning of tomorrow ceremonies, understand but this language of God's love: err you may in the true signification, you cannot err in application. There shall you see the father of his faculty rejoicing and triumphing in his new born children: yourselves are children too, though like prodigals, gone astray.  
There is another Father, Luk. 15. who came out once for all, in his own Son, & now runneth out, to meet you, in his word: he hath provided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fat calf, what ever it be, fare above all our Venison, he gives the kiss, and the ring, and the robes, and the book indeed. O that our glorious spectators would turn gracious Actors here, descending down into the dust, changing their pomp & garishnes, for sack cloth & ashes, & doing their exercise in repentance. Christ would gladly dispute with such Doctors, Angels would rejoice at their proceed. Other miracles shall strait surrender their reputation of strangeness, do you but glad our hearts, and bless our sight with some possibilities of this miracle. Every man will turn to his friend with amazed looks, neighbour communing with neighbour in terms of astonishment and admiration: Is Saul also among the Prophets? Do the children of Nimrod, hunters and oppressors, the children of Lamech, sighters and swaggerers, the children of jubal, singers and players, come in? What? all Wisdoms children? See, see! It is the Lords doing, and needs must it be wonderful in our eyes. God hath persuaded japheth to dwell in the tents of Shem. O the deepness of the riches of wisdom, which raiseth out of stones children unto Abraham! And O thou Saviour of men, which only workest wonders, arise, show forth thy strength in our weakness: that such stones may be children, before they moulder into dust, & such Japheth's before they die, may dwell at length in the tents of Shem. For let religion be a fable, and ministers false prophets, if upon this happy change, you be not as men that dreamt, musing and maruciling at yourselves to see such a dawning of light, such a dayspring in your judgements, seconded with a trance and ravishment of every religious affection: Old things than are done away with a deep loathing and detestation of their remembrance, as though your golden hours of precious time spent upon your youthful vanities, had been a greater waste, then if a countryman (pardon my familiar comparison) then if a countryman (I say) should anoint his Axle-tree with Ambergreese, or liquor his boots with Balsamum. And you that of late posted by wisdoms school, as by a Pest-house or middle pillar of a race, shall now watch daily at the posts of her door: You that of late would have spit in wisdom's face, likelier to have cut off a preachers head, then hear his words whilst you courted He●o●ias daughter, shall now suppose yourselves preferred, if you may lose the latchet of her shoe, striving to wash the feet of her handmaid's servants accounted in your eyes, from which the scales are fallen, most beautiful; you that of late abhorred the fruit of wisdom's lips, no better in your vnfa●ory tai●●, than the poison of Asps, shall now, like new borne babes, cry for her milk hanging at her breasts, the breasts of the two Testaments. judge then this day, whether I have not just cause, in the name of this famous nursery, to beg of all parents, and all parents great reason, in the name of Christ, to beg in their prayers unto God for this blissful alteration. For as much as it is the sole and compendiarie way to be a wise father or mother of earthly children: First, to be a wise child of our heavenly Father. Such a father, will not send his son hither, only with his purse and a serving man, looking no higher than a chamber, a table, a bed, a stool, and a candlestick, but come himself to choose with good advice, shall I say a Gamaliel for his Paul? rather a Paul for his young Timothy, that in his tender years, being like a looking glass, which may be defiled with a breath; or a stringed instrument, which is put out of tune, with the very change of weather; he may be well sorted and well seasoned; lest as many words that lose their sense in construction, he lose innocence by company; verily a temptation (as many good souls taken like brands out of the fire can best testify) more violent & outrageous than a tempestuous whirlwind, more virulent & contagious than the breath of a Basilisk. Such a mother as is wisdoms child, will not only seek wool and flax to labour cheerfully with her hands amongst her daughters at home, singing and saying, 
Mittenda est fratri, nunc nunc properate puellae,  
Quamprimum nostrâ fact a lacerna manu.  Haste, haste, my girls, your brother must have of our own making a livery: but like Anna, bring it up herself from year to year, that she may confer with Eli, as concerning young samuel's dedication. So concerning young samuel's education, both father and mother that are wisdoms children, at meeting and at parting, will with exchange of tears, insert this parenthesis never too long into their blessing: My soone, my son, the book, and language of wisdom, the study and exercise of wisdom, the house and company of wisdom, above all books, languages, studies, exercises, houses, and companies. So should they be sure to receive none but Timothy's, and samuel's hence back again, men not only secured of this their relation, that they be themselves wisdoms children; but armed with a disposition for the good of others, to be wisdom's witnesses, which is my second General.  
When I compare this present Antithesis with our Saviour's argument, 
joh. 10.26, 27.  john 10. Ye believe not, for ye are not of my sheep, my sheep hear my voice. So far am I from suspecting children, as only remaining like witnesses at an exigent in defect, and upon the fault of more sufficient record, that I conceive them in wisdom's cause the fittest deponents: from their judgement who may deem this a paradox, I straight appeal to Gods own choice, for notwithstanding, some transient revelations might glide through Balaam and Caiphas, as wise in themselves meanwhile, as trunks: It is on both sides confessed (saving that some Papists stick at Solomon) that God's public Notaries, the Canonical writers of the Scriptures, were all regenerate and children of wisdom. 
2. Pet. 1.21.  Holy men of God (saith Peter) spoke as they were inspired by the holy Ghost. Holy men spoke, as if wisdom, the richest Domains of the Crown of heaven, The Lord hath possessed me in the beginning of his way, Prou. 8. were something resembled in the ancient Demaines of England, which may not be tried (as the Lawyers say) by strangers, but only by the Tenants of the same Demaines. And why not soonest by strangers? The truth can have no greater advantage, a man would think, then when it may be said: Our God is not as their God, our enemies being judges. 
— Nulla est victoria maior, 
Claudian.   
Quàm quae confessos animo quoque subiug at hosles:  A fair colour, when things are by strangers and enemies discernible. For fuller answer, give me leave to lead your meditations not much aside; through the reasonable proceed in men's Courts, by witnesses, against whom domestical inward acquaintance is a most material exception: because they that dwell under the same roof, may without any jealousy, be mistrusted for partial affection, in one another's behalf. Nevertheless, even these are admitted, whensoever others either actually were not, or habitually (that is) in likelihood, could not be present at the fact. Suppose it, if you will, some clandestine contract, the main scope of all depositions, being the manifestation of the truth, by them that are best able to inform: whence it followeth, that a challenge against the judge himself, should in reason be sooner heard, then against a a witness: for if one judge fa●le, the King can ordain another, but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we saw & we witness: now no Prince under the sun can make me see, that which I did not see, none can create a witness, and when he is made, omnipotency itself cannot destroy him, because it implieth contradiction: to make a summary collection, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every man can best judge of that which he knoweth: I might have inserted without any fraud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For witnesses are judges of the fact. Now they that are without, know not what is done at home: therefore there is room in all consistories for household testimonies. Such a case for all the world is wisdom's case, 
1. Cor. 2 14  The natural man knoweth not the things of the Spirit of God: there is a denial of the act, neither can he know them: the habit is there excluded. A reprobate may lend wisdom sometimes a voice; but it is either feigned with a damnable reservation of some towzing equivocation in his heart, or if his heart be of his lips opinion, it is only of Gods and Christ's power after a conflict, arrest, racking & conuiction of conscience forced & extorted: like that of julian, Vicisti, Galilaee, or of the Magicians in Egypt. 
Exod. 8.19.  This is the finger of God: but a true voluntary confession of Christ their Redeemer, proceeds from the mouth of children only. 
Matth. 16.17.  Blessed art thou, Simon, the son of jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. He which opened Simons heart, to pour in that happy learning, untied Simons mouth, to pour out that happy language. Simon said, Thou art that Christ, the Son of the living God: And as no man can see the Sun without the Sun's light, 
1. Cor. 12.  So no man can say, jesus is the Lord, but by the holy Ghost: which words, I am not the first, who with distinction of the manner hath restrained to the spirit of regeneration. So that I may bind up this point with an Historians censure, touching the most honourable acknowledgement, that ever was yielded unto mortal man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: he said it: 
Val●riu●.  Magnus honos, sed scholâ tenus: It is a great honour, but within that school: the same in effect with this; Wisdom is justified, but of her children. We marua●le not at all: because as we never saw man distinguish right from wrong, that had not either some rule in his hand; or at least some notion of a rule in his mind: so to speak in Tully's words, judicare quis sit sapiens, vel maximè videtur esse sapientis: To judge who is a wise man, belongeth chief to a wise man. Well is it then provided by divine dispensation, that wisdom may take her deponents at home, otherwise who would not fear abroad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that either she should prove non-suite, for want of evidence; or for lack of compurgators, excommunicate. Such a vile and contumelious conceit hath that part of the world entertained of her and all her handmaids, which hath most need of her & all her handmaids. What S. Paul 1. Cor. 14. interpreteth a strange language, the Prophet Isai. 28.11. called the flouts and mockeries of a language. We must not imagine, that it fareth better with learning, then with a language; let it be strange, be sure it will be ridiculous. A●t hath none other enemy to speak of, but ignorance: for when the first rudiments thereof can take no root in barren and unblessed understandings, difficulty doth beget desperation, and desperation forsooth is turned into judgement, judgement ends with condemnation. 
E● 〈◊〉 3. cap. 12.  Lici●ius his wide mouth is open to decree, though his unskilful hand cannot subscribe to his own decree. That good letters are a venom and a pestilence: but not to torment him here, who lieth tormented elsewhere: in our own time, that we may not insult upon the common people's simplicity, to whom Divinity seems heresy, and ministers a kind of conjurers, nor yet discover our own bodily father's nakedness (whose best definition of knowledge, is a pretty shift fora younger brother to live by) never were there more devils in julian, then there are julian's in one of our English patrons, who chose rather to ●ea●● the blind for a little execrable gain, then to be led by them that can see, which in Augustine his judgement were their chiefest happiness. Non possunt stulti beatius vivere, quam si seruiant sapientibus: Fools are never so happy, as when they serve wisemen. 12. De util. credendi. I am not myself beholding to the cunning of Apolonius for the Dialect of these Harpies. Yet many a silly Levite, either imprisoned, or indebted, or impoverished, bewrayeth their unconscionable covetousness, when a man hath served for meat and drink, a suit of apparel, and ten shekels of silver, his master Micah peradventure brings him into some Benefice (as Agrippa came into the world, not after the common fashion) yet must he warn his servants, teach his children, wait upon his jupiter, and watch his Capitol, having no more tithe-corne himself, then will serve to feed a poor goose of the Capitol. As I never read myself one line in my life, why the grace of God, or reason of a man should be subjected to such graceless and unreasonable conditions: so do I not marvel at you (my reverend elder brethren) who wear out your seats and yourselves in these Nurseries so long, to the manifest reproach of all unlettered Church. robbers. Hear would I stay, were I as you, like the Cripple by the pool side, until Christ himself did come and cure me without water, since none will throw me into the waters, or rather, since the waters have lost their virtue, and will do no good now adays, except they be stirred by more Angels than one.  
And you (my brethren) who, notwithstanding such discouragements, beyond these lower degrees aim at an higher, which they get to themselves, 
1. Tim. 3.15.  whosoever minister well, think not the testimonial of this renowned University, nor any of the reverend Bishop's seals, no nor the Donation of Ecclesiastical graces from above, which are enough to prove you wisdoms messengers; an authentical commendation to the people, except, besides all these, you bring along an innocent, and unrebukable conversation, which may profess, by silence, that you be Wisdoms Children. The least experience may teach the youngest probationer in our calling, as well as the Author De duplici martyrio in Cyprian: Efficacius est vitae, quàm linguae testimonium. Men are sooner persuaded by our lives, then by our words. Would you see them both in one person at one time compared? Look upon Fernando preaching by the way side near Armagutium, in the fourteenth book of Petrus Maffeius his History; where, when a Barbarian did spit in his face, and he notwithstanding only wiping it away with his handkerchief, held on his speech with the same tenor of voice and countenance; 'twas presently conceited, that certainly this was a noble and Divine kind of Philosophy, which brought men to such a blessed temper of patience. This might have gonefor good preaching, though the Preacher had been speechless: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A dumb work, 
Nazian.  is better than a word not brought to effect. Not all the points of his Sermon wrought so powerfully for the conversion of that rude people, as that one point, which was no point of his Sermon. Had Spain and Rome, out of their pretended zeal, sent none but such Fernando's abroad, wisdom should not have been condemned where it was not heard, because they were children of the rocks and mountains, not wisdoms children, that proffered it: heaven itself should not have been despised, for fear of their company that did promise it.  
And would not Christians, think we, have made the like refusal? which of us being invited at this solemnity by the most curious entertainer, would not invite himself another way, upon the  notice that Medusa were the Cupbearer, or Cloacina the Carver? Likewise in spiritual things, all men's meditations cannot separate and abstract a doctrine; only running upon what was taught; some receive what they receive, in the concrete, with a reference to the person of the teacher, which was the reason why Annius Viterbienses, a preaching Friar, set out his books, under the name of Philo and Metasthenes, men more passable, and plausible: Great is the prevaylement of authority. Basil thought Athenasius his voice did still ring in his ears: 
2. Tim. 3.14.  and S. Paul exhorteth Timothy to continue in the things which he had heard, with this Memorandum, knowing of whom thou hast learned them: but when your credit is once cracked, as good your brain were crazed; treat you may of heaven and hell until Doomsday, truth will be truth in your mouths, but such a testimony as Cassandra's prophecy was. 
Tuncetiam fatis aperit Cassandra futuris,  
Ora Deiiussu non unquam credita.—  Cassandra opens her mouth, and by God's appointment, showeth what shall come to pass, but no body believes her. Mistake me not for a transgressor of any common place. Holiness is no necessary note of a Church, no necessary note of a Minister. men's personal offences suspend not the power of the holy Ghost directly, but yet they do suspend it occassonally, by simple men's infirmity, who were not simple men, if they were only led by sound arguments: therefore you must deal with your charge, as God did with his, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He bore with their manners in the wilderness. 
Acts 13.18.  His life is bad, therefore, his doctrine false, sounds like an harsh non sequitur: it follows not, in the schools: yet in Court and country a thousand times better our good lives should prevent it, than our great learning be driven afterwards to confute it. Be therefore careful (my brethren) that whilst you preach to others, yourselves be not reproved, I mean not as the people would have reproved Christ, 
Mark. 1.  Physician heal thyself: But as Christ reproved the devil, not only because he would conceal his Divinity, but because he liked not (as Chrysostome thinketh) such an impure instrument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hold thy peace, keep thy breath to cool thy thy torment. 
Non tali auxilio, nec confessoribus ist is  
Christus eget.—  This is no such help, nor these Confessors such as Christ hath need of. 
Psalm. 50.  What hast thou to do to declare mine ordinances, that thou shouldest take my Covenant in thy mouth, seeing thou hatest to be reform? Wisdom is justified of her Children. Saint Luke's interpretation, with addition of a particle universal, doth enlarge my ground: Of all her Children. 
Rom. 10.  No sooner with the heart man believeth unto righteousness, but immediately with the mouth man confesseth unto Salvation: whereof among many more you may find a proper Hypothesis, 1. Cor. 14.25. where the new convert falls down on his face, worship's God, and says plainly to the Prophets, God is in you indeed, nor is this justification seen only before her friends, but in a more peremptory style to the face of her enemies: 
Acts 4.20.  We cannot but speak the things which we have seen and heard, we cannot: not, that it was absolutely impossible, but in two of those senses at the least, borrowed by some Interpreters out of Nazianzens fourth oration, de Theologia. For an outward incongruity of reason or law, idpossumus quod iure possumus: We can do that, which we may do by law; and an inward resolution of the will founded upon that outward incongruity, working necessarily so fare forth as it is habitual: this is the flame of the Prophet's fire in his bones, possessing all the parts of all the powers of body and soul. A love as strong as death, nay stronger, moripossum, tacere non possum: I may die, but I cannot hold my peace. Therefore when the Papists proudly demand, among other circumstances, what Bishop, or Doctor, or Martyr, or Writer resisted their innovations, stand not perplexed with Eliah his tentation, as in the hour of the power of darkness. For though Popery crept in, part after part, in every part by gentle degrees, in every degree with pretence of truth, and when it prevailed, advanced the banners of her painted ceremonies, with such a mighty noise of Excommunications, that a poor man's tale could no more be heard, than the humming of a Bee in a clap of thunder; yet Wisdom then left not herself without witnesses: the particular Authors, who mention particular Adversaries of particular errors, are infinite; the answer is there to be found where the title doth promise it, in that book which Illyricus hath compiled, Catalogustestium veritatis. Here I should exhort all hearers not to be ashamed of that good name by which they are called: Christians are always Protestant's. Only that none of our own body may misconstrue my labour, for the report of an absent estate, or mistake himself, for one like the Queen of Sheba, fare off; pardon me, I beseech you a little, while I now conclude all at home: for in this place above other places, 
1. Cor. 2.6.  We speak the wisdom of God among them that are perfect; if not perfect in all degrees of knowledge, like Wisdoms champions, yet perfect in all parts of knowledge, like Wisdoms children. Every man hath his proper gift of God, 
1. Cor. 7.  one after this manner, another after that: yet, all these gifts are here: here are Paul, and Apollo's, and Cephas, here is piping and mourning, here are sons of thunder, and sons of consolation. For individual endowments of wit, eloquence, favour, credit and health, what is there left almost to pray for, besides continuance and increase, with continuance and increase of our thankfulness? 
Quid voveat tenero nutricula maius alumno, 
Hora●.   
Quàm sapere & fari ut possit quae sentiat, utque  
Gratia, fama, valetudo contingat abundè?  Some times beside have had more experience of some divine attributes, than others. I appeared to Abraham, 
Exod. 〈◊〉.  Isaac and jacob by the name of Almighty God, but by my name jehovah was I not known to them: Our fathers who built our Synagogues, had sensible trial of God's bountifulness; though all be conveied down unto us; yet is he better known unto us by the name of wisdom. For here hath wisdom built her house, and hewn out more than twice seven Pillars, and, as if this were but an earnest of more hereafter, lo where she is building still with both her hands. What should I speak of Naioth, now turned into Kiriah-sepher? 
joshua 15.15.  A City of Books, wherein Wisdoms youngest children may consult, all Sages, Universities, Churches and Kingdoms, calling a Counsel of their counsels altogether. 
1. Cor. 9.2.  If I be not an Apostle unto others (did Paul tell the Corinthians) yet doubtless I am unto you. If I be not Wisdom unto others (may God and Christ tell us) doubtless I am wisdom unto you. Neither are we taught only like children, but like children nourished, in such a liberal and magnificent manner, as no traveller could ever parallel. justus Lipsius (who might have sued out a Writ of dotage in his later days) doted not in this: 
3. Book, 〈◊〉. cap.  Vnum Oxoniense Collegium (rem inquisivi) superat decem nostra: One College in Oxford (I have inquired the truth) surpasseth ten of ours: in his Local History of Louvain. When Pope Adrian the sixth had erected his College there, with these inscriptions in the porch or entrance: first, Traiectum plantavit; then, Lovanium rigavit; after that, Caesar dedit in cremenium: Traiectum hath planted, Louvain watered, Caesar gave the increase. No more; another in scoff subscribed, Hic Deus nihil fecit: Here God did nothing. Take heed we slubber not over our meditations here, as he did his inscriptions there, omitting the principal, that another come not after and write, Hîc Deus nihil fecit. All these strangers than will rise up in judgement against us, who walking through this Mesopotamia, protest we dwell in the garden of Eden, Praesentemque refert quaelibet herba Deum: And every herb showeth that God is amongst us. You that are Lords of this herbage, suffer not these herbs and flowers to be trod under feet by beasts in men's shapes, as your souls will answer all terrible expostulations. Must God nourish children, and they rebel? Shall Christ come to his own, and his own refuse him? Is there no balm in Gilead, no wisdom in Teman? no goodness in Oxford? God forbidden. What should Wisdom do? Whither should she go? Where should she began Auditory? Will you send her into the tents of Kedar, and the streets of Askelon? Alas: Askelon and Kedar look upon her and her children, for evil, and not for good; Only to shape excuses out of her children's examples, for biting and toothless Usury, for conventionall and confidentiall Simony. If men in Colleges do so and so, than this, and then that, and then, I know not what: you shall hear an hundred conclusions. I hope the power of your integrity shall one day stop the mouths of such disputers, that they may be put to a non plus, and hissed out of the world, for want of all exemplary arguments: and did I think such fools did now peep in at Wisdoms windows, I would lift up my weak voice like a trumpet once more, to proclaim, that Wisdom is still justified, even here of her children. Though Samuel, 
D. Reynolds.  the true child and witness of Wisdom, be dead and buried, in his own house at Ramah, then when all Israel needed no commandment to mourn; there is, I trust, a remnant who can say, Whose ox have I taken? and their hair shall never stare at the question. Nay, if they knew that finger in their hands, which itched to be but accessory to the least circumstance of a corrupt bargain, they would cut it off, and sacrifice it to the memory of those Founders, whose Alms should not be saleable. What use of words? Believe your own eyes, you shall perforce confess, that though we vaunt not, yet we despair not of some Nehemiahs'. The former Governors, that were before him, 
Nebem. 5.  had been chargeable unto the people, and had taken of them bread and wine, besides forty Shekles of silver; yea, and their servants bare rule over the people: but so did not he, because of the fear of God: rather he fortified a portion in the work of the wall. Yet strangers might imagine us Scholars in a fool's paradise, and I myself should not justify Wisdom, but beguile mine own understanding, dispense with my conscience, and prevaricate with that providence of God, which brought me hither, would I proceed hence to the justification of all equivocal members, which are, or have been of our visible incorporation. If any man therefore, that is gone out from us, drink securely in the Vessels of the Temple, and devour holy things, converted into new moulds, as if God, who hath the chain of all causes, and reason of all sequels tied to the footstool of his Throne, might be blinded with a few changes of the property, let his knees smite one against another at baltasar's judgement. If any man among us, for a base nemo scit, brought in at a Non licet gate, dare hazard the shipwreck of a good conscience, let his shoulders shrink at the name of Gehezi his leprosy. These are the worlds own changelings, wrongfully laid at Wisdoms doors. Their Parasites may sooth them with a mock of Wisdoms children, as Alexander's flatterers would have gulled him with a title of jupiters' son. But when they are thus and thus wounded, they may cry, as he cried, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the blood of a man, 'tis not such as Home● saith, issueth from the Gods: so, This is surely flesh and blood (my brethren) 'tis not such as the Scripture saith, proceeds from Wisdoms children; therefore as they need not answer to the name of children, so the Church and University may consist without them, we are not bound to defend them: Rather, that such plants, whom God never planted, may be rooted out, and miss of propagation by succession I beseech my mother's daughters, the chaste & virgin graces still to continue looking upon one another, especially the graces of men, upon the graces of God, that they never, either publicly or privately cast a look (much less fasten a kiss) upon a rude and ungracious supplicant; lest, while wise men's favours are entailed to fools, barbarism steal into this place, at the same gate that Yotylas entered Rome, Porta Asinaria: and our Colleges now houses (as I am verily persuaded) of Wisdoms children, degenerate into thievish dens of money-changers, or garrisons of Turkish janissaries: which abomination of desolation, the Lord in mercy keep for ever, fare from this Holy place; and let all that have, or desire to have, in themselves, or in their children, Heads of Scholars, or hearts of Christians, say, Amen.  
FINIS.   

TWO SERMONS PREACHED: THE ONE AT HERE-FORD, THE OTHER AT PAUL'S Cross.  
By JOHN HOSKINS, Minister and Doctor of the Law.  
LONDON, Printed by William Stansby for Nathaniel Butter, and are to be sold at his shop at Saint Austin's gate. 1615.   

TO THE RIGHT REVEREND FATHER IN GOD, AND his approved good Lord, ROBERT Lord Bishop of Hereford, I. H. wisheth grace and happiness.  
RIGHT REVEREND,  
NO motive of this world, but a strong persuasion of that zeal which preached to the heart, furnished the Church, and reform the Country where I was borne, first submitted my service to your Lordship's direction next unto Gods, leading me to be trained up under your Lordship next unto William of Wickham: where the favourable care that ●ath been taken for the convenient supportation of mine earthen vessel, to the end it might bear heavenly treasure, agreeth rather with the nature of a Father, than the name of a Patron: which as I have been, and ever will be ready to profess, so am I now, by this small pledge of my thankfulness, most willing to publish, though it cost me withal the publication of mine ignorance. God Almighty direct and protect your Lordship.  
Your Lordship's Chapellan in all duty to be commanded, I. HOSKINS.   

A SERMON PREACHED BEFORE THE JUDGES IN HEREFORD.  1. SAM. 2.25. 
If one man sin against another, the judge shall judge it: But if a man sin against the Lord, who shall entreat for him?  
OF this double proposition, infallibly grounded upon the disproportion between GOD and man, a fundamental principle of eternal truth, the principal Author must needs be God himself; the Author under God instrumental, was according to the Text, old Eli, both judge and Priest in Israel. Though he, good man, sinned as a Priest, that he spoke not to his sacrilegious and adulterous children before, or that he spoke no more; though be sinned as a judge, that he did no more but speak; though there be many strong circumstances in the style too conditional, If; too general, If a man sin; All which betray much weakness of affection, that he had almost murdered the living severity of a judge, almost extinguished the burning zeal of a Priest, for which the Tribe of Levi was chosen, in the frozen and dead indulgence of a father: Yet the matter and substance of his speech, seem confidently to depose for him, that the true degrees of sin were entirely preserved without confusion in his judgement.  
Imagine than you see that grave ancient, reverend personage, and those grave hairs, like Snow ready to melt; think that you hear him, while his hands tremble, his tongue falters, and his head, that oracle of age, droops out of the Chair towards Golgotha, reading unto us at the last gasp, in one long breath, this short Lecture, If a man sin against another, the judge shall judge it: But if a man sin against the Lord, who shall entreat for him?  
You have observed, no doubt, already, that the whole puts a difference between sin and sin. This difference my Meditations find to be two fold: The one causal, drawn from the distance between the parties offended, in the two suppositions, If one man sin against another, and If a man sin against the Lord. The other consequent, from the different success of offences, The judge shall judge it, who shall entreat for him? Of these in their order, etc. First, of the former difference.  
That the nature of all virtues, consisted in a point indivisible, and all swervings or declinations from that point, offences, were equal, was out of the more judicious Philosopher's Schools, once rejected as a Paradox, and can now by no means be received, as an Orthodox conclusion in Divinity. For Christ himself original of truth, rule and example of life, in the 19 of john speaketh evidently: He that delivered thee unto me, hath the greater sin; whether his reference were to the jews, more forward in condemning his innocence then Pilate, or to the manner of their proceeding, therefore more odious, because they sought his blood, as jezabel did Naboths', under a colour, and with a face of judgement. (As, by the way'tis a sin of sins, when men force any sacred ordinance of God, appointed for preservation, against the hair, to cross, and as it were, to stab itself in the bloody work of destruction) Howsoever, still one sin looks more like a Goliath then an other. Therefore one sinner in the Scriptures phrase justifieth another. jerusalem instified her sisters, 
Ezek. 16.  Sodom and Samaria: not absolutely, or à toto: that an Heathen man could deny, Nonest bonitas esse meliorem pessimo, said, Laberius. So Sodom and Samaria were not good, because jerusalem was so bad: but comparatively, or, à tanto, as we read in the same Chapter, Thou wast corrupted more than they in all thy ways. jerusalem was so bad, that Sodom and Samaria were less evil. This might serve for establishment of that foundation upon which I purpose with help of your attention, to raise a greater building, among sober judgements; and for the rest, where it serves not, be it here pronounced, that the grand Muster-master of Rome, Bellarmine, who presseth many weak reasons, and unwilling authorities to follow his camp and cause, with bag and baggage, hath not only satisfied, but gratified the most curious inquisition, with abundance in this argument: I mean, in his first book De amissa gratta, and ninth Chapter, where, though he come wretchedly short of his own project, to prove that some sins are in themselves venial, others mortal; yet he speaks home to our purpose, that there are moats and beams, Gnats and Camels; all sins are not equal. Besides differences arising out of inferior circumstances: Their inequality, degrees and ground of aggravation, sins may be said to receive thence whence they receive their special kind and nature: for as that which made a Cockatrice a Cockatrice, makes him more exquisitely venomous than a Snake: So that which makes Treason Treason, makes it more enormous, than murder. Now their special kind or nature, sins do derive, some say, from the scope or intent of a sinners will; others from their objects; others from the sin's inconformity or repugnancy to the Law. Between these assertions, I do conceive little or no manner opposition: For they who draw the special nature of sins from their objects, understand not objects in any material sense and consideration (as if such a real impression upon such or such an object, were presently conclusive of such or such a sin.) So, that French Knight Tirell, the glance of whose arrow dispatched King Rusus, should have been as much a Regicide as R●uilliac, who lately killed the French King. No, they mean, that fins receive their nature from their objects in a formal consideration. The will intending such an object forbidden by such a commandment, defiles itself with such a sin. Better I cannot suddenly deliver this doctrine for all capacities, then if I plainly say, sins receive their nature from their aim; from their aim therefore they receive their degrees of inequality. For example, whensocuer the will from within gives the King of Armascharge, 
1. King. vit. v. 31  Fight neither with small nor great, sane only against the King of Israel, that must be Treason inevitably, with such an intention to kill the King of Israel. Saluianus in his sixth of God's government lays down the rule: Semper per dignitatem iniuriam patientis crescit culpa facientis: That sin must needs be foulest, which shoots at the fairest. Therefore that sin ascends to the highest pitch, which aims at God, the highest Majesty. All sins, I grant, are against God, as he is the chiefest good from whom all sinners make an Apostasy, They have forsaken me the fountain of living waters, and as he is that sovereign Lawgiver, whose will all sinners do transgress. All sins aim not at God, as at their immediate object, but only the breaches of the first Table; therefore are they more heinous, than the breaches of the second. The reason; because the more principal obligation infers always a more principal guilt in the forfeiture. If you be bound in a Recognisance to the King, 'tis more dangerously extended, then if you be bound to a common person. Now the bond of obedience towards God, you yield, to be more principal: We ought to obey God, rather than men, Acts 5. Therefore you must grant, that the disobedience to God is more principal, then if one man sin against another. The common objection against this last position, you have often heard, that God in the sixth of Hoseah, and Christ in the ninth of Matthew, prefer mercy, a duty of the second Table, before sacrifice, a duty of the first: the resolution you may hear as often, that any moral duty, though of the second Table, may challenge place of right, right before any ceremonial, though of the first Table. For the Scribes confession in the twelfth of Mark, that to Love God, and our neighbour as ourselves, is more than all whole  offerings and sacrifices, holds not only in sensu composito, but also in sensu diviso. Every branch of this love is more than all whole  offerings and sacrifices: To do justice and judgement, is more acceptable to the Lord, than sacrifice, Prou. 21. Thus fare we proceed clearly, without any rub at all, In these, there may be more scruple about this Hypothesis, our example in hand; How were the sins of Elies' sons against the Lord?  
Their sins were two. First, That they prevented the time, and were their own carvers, in snatching perforce more of the sacrifice, than God had allotted to the Priest as his portion, Levit 7.  
Secondly, They lay with the women that assembled at the door of the Tabernacle, verse 22. A sin, not much unlike that, for which Nectarius once pulled down public confession in the Church of Constantinople, and for which, I hope, we shall never set up Popish shrift again in the Church of England. Let us apply the same fact for substance, and ordinary deformity, unto other men elsewhere. For as much as they trespass not upon the first, but upon the second Table, we cannot in the sense received, style them sins against the Lord: yet hear first what the Lord himself saith, Levit. 10. I will be sanctified in them that come nigh me. Then deny, if you can, that a place consecrated, the Tabernacle, and persons consecrated, Priests, advance theft above theft, to sacrilege, and enhance adultery above adultery, to profane pollution: The scandal (I am sure) issuing out of these circumstances, which directly thwart his ordinance, corrupting and unhallowing consecration, redounds by consequence and resultance to the Lord himself. Right so it was in those days, and willbe while providence continues orders of men in the World, as the good Bishop speaks in the fourth of that golden Treatise, Criminosior culpaest, ubi honestior status: The more honourable the condition, the more reproachful the transgression. Measure all your titles, and your places, and your callings, with this one of Elies' house, where with I dare be most bold, and make instance in the words of Barnard, 2. the consideratione inter seculares Nugae nugae suntin ore Sacerdotis blasphemiae: Trifles are trifles among secular men: But trifles in the mouth of Priests, are blasphemies.  
Thus, briefly to sum up things, you have heard for the general, that offences being unequal, take their degrees of inequality thence, whence they take their special kind and nature, from their objects, not in a material, but a formal consideration: more plainly, from their aim: the higher they aim, the higher the offence. Therefore offences against God and the first, more heinous than offences against man and the second Table.  
For the special you have heard, that Ophni and Phineas offences, though they were for the naked fact against the second, were for circumstances of place and persons, against the first Table, and against the Lord.  
Hear, upon any condition of access and entrance into Christian affections, I would entertain your ears a while with a few words of exhortation: But the hearts of most hearers in these latter days, disdaining comparison for hardness of heart with the neither millstone, resistall spiritual strength, & drive back all ministerial forces. So that either they must rebound in prayers and wishes towards Heaven, or fall down to the earth in mourning & lamentation. One while we wish and pray, Oh that God would grant men wisdom, to judge, Discretion to distinguish of offences: another while we mourn and lament, Ala●, that custom makes neither true conscience, nor true difference of offence: A little straining of gnats, a little quarrelling with moats, cousins the world, and takes up the time, while beams may be winked at, and Camels swallowed more conveniently. 
john 18.  The jews would not enter into the judgement Hall, being under the roof of an Heathen man, lest they should be defiled. O fair pretence of Religion! Yet they defiled themselves with the blood of Christ, and would not (forsooth) admit the price of that blood into their Corban. O the damnable turnings & windings of hypocrisy! Notwithstanding, our practice and profession comes not fare behind theirs, they stumbled at Ceremonles, and leapt over sins; we distaste little sins, and digest the greater. Mark (I beseech you) whether we in our best estate, imitate not King David in his worst. David was ready to pronounce the sentence of death against him that took away the poor man's only Lamb: The man that hath done this, shall surely die: Die he meant (no doubt) by the law of conveniency, for the manner; for by Moses law it was but a fourfold restitution: meanwhile partiality will not suffer him to read death in murder, and death in adultery, though for those sins the enemies of God in Gath and Askelon long to be delivered of blasphemies against the Lord. Ask this day a Papist, what that servant deserves, who steals himself, like Onesimus, from his Master: what will he say, but, The whipping post, or the house of correction? What doth he then deserve, who changeth his God, for them that are no gods? There must be no whipping post for such a Renegado, no house of correction for a Recusant. Ask again the Patron of a Benefice, what shallbe done to him that embezels his neighbour's goods? Hanging, he cries, were too good for Felons. What then shall be done to him that robs his God. Mal. 3. in Tithes and Offerings? Here he can see no Felony: This is a simple theft, they call it Sacrilege. Ask any man touched in his good name, whither he will send his reviler? He presently curses, as if he meant to send him to hell: Be it true, or be it false, Veritas convitij non excusat convitium: The truth of the matter excuses not the guilt of the staunder: he therefore swears no mean oaths, he will send him to the Consistory. Whither then shall he go, who dishonours God's Name? That bears no action, cursing and swearing infers not any defamation. Thus, as in a throng, it comes to pass, that a man of lowest stature, who kept least ado, is lifted up above the shoulders of the taller, & made a laughing stock: So in the course of this world, where sins of all sorts are pell-mell confounded, the least are many times exposed to most shame, and censure. A poor Sea-captain brought before great Alexander for piracy, confessed his fault and said, Indeed I am a Pirate, because I preyed upon some poor Fishermen in a Cockboat: But if I had scoured the Seas as thou haft done, and robbed all the world with a Navy and an Army, I had been no Pirate: I had been an Emperor. I wonder, any witty malefactor, while he is punished for petty larceny, can escape application of this History. Me thinks, he should grant his fingers were to blame for a few trifling points of piddling thievery. But if he had robbed the bowels of God's people, by giving many children's bread in a dear year unto dogs; if he had spoiled the Church of her right by Simony; God himself of his honour, by blaspheming; of his service, by Sabbath-breaking; he might have been some justice of Peace, or some great landlord. The cause of all (that truth may be confessed, and dissimulation confuted) is, we have pervetted the degrees of all good duties; we be lovers of our s●lues, more than lovers of God; we care not for God, so much as we care for men: which conclusion in earnest, I have heard unhappily brought about out of jesting premises. A servant convicted for misdemeanours before a Magistrate, besought some favour for his Master's sake. Why? Whom do you serve, asked the Magistrate? I serve God, said the servant. With that, his Mittimus was dispatched the sooner, for scoffing at authority. Not long after, a great Lord sends for enlargement of this his servant, and the Magistrate in all haste sent for the Prisoner, of whom he demanded in a rough and chiding accent, why he told him not that he served such a Lord? The servant answered, Because I thought you cared more for the Lord of Heaven. Some may smile (peradventure) at the relation, as too fabulous for this place. Haec tamen ut res est ficta, ita facta alia est: I would to God too much matter of Fact in the World agreed not with this fiction. But they who have the soundest warrant, not to respect the persons, or fear the faces of men, can no more withstand the arm of flesh in humane and worldly motives, than Israel the men of Ai, while God forsook them.  
It is therefore high time for all truehearted Joshua's, to rend their , fall down and water the dust with tears, and blubbering prayers, Oh Lord, what shall we say, when Israel turn their backs? When Elias, who should call for fire from Heaven, loses one syllable of his name, turns Eli, and besprinkles his sons with such cold water, It is not well; and, I hear no good report; do so no more: when Samuel, who should hue Agag in pieces, relents with Saul, sparing the fattest for a sacrifice. O Lord, what shall we say, when Magistrate and Minister, the Israel of Israel turn their backs? This we say, We hope for aid from you (right Honourable, right Worshipful) whom God hath made Custodes utriusque Tabulae, Commissioners to inquire, justices of Oier and Terminer, to determine of offences belonging unto both Tables, as fare as they may be discovered. And can you want in this case discovery? There are shops and houses, and Taverns every where, which profess their entertainment, Aequa ibi libertas; The Gamester, and the Drunkard, and the Whoremonger, and among the rest, which is most lamentable, some cracked piece of broken Magistracy meet there, and are reconciled with Hail, fellow; well met; upon equal terms in cursing, swearing, and blaspheming against the Lord.  
Now for the care of this Kingdom and Commonwealth, cause these cursed Associations to be dissolved; for the zeal of God's House, appoint these Dagons to be defaced, which outbrave the Ark of GOD; For the love of the Inhabitants, command the signs to be pulled down, before vengeance importuned by sin, pull down their habitations; or if they stand before the simpler sort of God's Saints vexed with their profane resorts, begin to mutter in Cyprians words 2. Epist. 2. Consensere iura peccatis, & cepit esse licitum, quod publicum erat: The Law's consent unto sin, and that begins to be lawful, which was before common and customary.  
Not to perplex your attention with diverse interpretations following upon the diverse both significations of a Noun, and Conjugation of a Verb, in Hebrew, nor yet to enlarge mine own ground by resolution of judgement, into several acts of judiciary proceeding, from the summons to the sentence, (all which, Lawyers deduce from Gods own example, in the first sinner's conviction) but briefly to prosecute the different success, of sin against a man, and sin against the Lord, of the one it is here pronounced, The judge shall judge it: There can be no societies amongst men, without hope of indifferency; no hope of indifferency, where one man sins against an other, without some satisfaction; satisfaction may be sought many ways, no way enforced, but by judgement. To make a judge, two conditions must concur at the least; the one, outward Warrant or Commission; the other, inward inablement or sufficiency: For the former, judgement is not every man's work; I confess, extraordinary designs of justice the Scripture mentioneth: Such as was that of jael and Phineas without specification of warrant; they had (no doubt) the substance of authority from private revelation, though they wanted the solemnities of authority from public deputation.  
The widow in the Parable, Luke 18. took the direct course in coming to the judge, and saying, Avenge me of mine adversary. When they have a matter (saith Moses) they come unto me, and I judge between one another, Exod. 18. The later condition of enablement or sufficiency, requires many virtues and perfections; All may be reduced unto knowledge and conscience. First a man of knowledge must be judge. Deut. 1.13. Bring you men of wisdom, and of understanding, and I will make them Rulers over you. Every man judgeth best of that which he knoweth. Paul thought himself happy, being to make his answer before King Agrippa, 
Acts 26.  who had knowledge of all customs and questions among the jews; whereas on the contrary, Ignorantia judicis, calamitas innocentis, Aug. 19 the civet. cap. 6. The judge's ignorance, is the innocent man's calamity. Yea, ignorance at the Bar may prejudice itself or one man's cause; but ignorance on the Bench, doth prejudice all the Country: for either it must determine causes by haphazard, or frame weak resolutions out of her own shallow brain, as Spiders spin their Cobwebs out of themselves. Now the poor men come to the Court, to have their hearts relieved with some sentence of equity, they come not, to have their hopes deluded with a Lottery, or their ears delighted with a jerk or trick of Poetry. The other enabling perfection, is conscience. A man of conscience must be judge, That he may walk with David, Psal. 101. in the uprightness of his heart; neither stooping to rewards, as samuel's sons: for such judges do wrap up a matter, as the word is, Mich. 7.3. Sometimes give me thy silver for thy sin by commutation, and sometimes bear with me, I'll bear with thee, by compensation: nor yet winking at injustice for favour with Eli here, whose condemnation proceeds out of his own mouth: The judge shall judge it. He was judge himself; he did not judge it. Yet I would not be conceived in a wider sense, than I dare speak. You shall banish some justice, if you banish all favour out of judgement. The Imperial Laws, though they detest respect of persons, yet, I am sure, favour the Defendant more than the Plaintiff; and by the municipal Laws of this Land (as I have heard) a Bar to common intent is good, whereas a Declaration must contain precise form and certainty. The reason I take to be that of the Civilian, Actor Instructus accedat oportet: and the reason of that reason is, because actions are according to nature, more in our power then passions. To be short, favours within the cause, not favours without the cause; legal favours, not personal, are in judgement considerable. A judge, after the manner you have heard qualified, stands bound in reason to execute the proper act of his function; for the judgement (as jehosaphat spoke) is the Lords, 2. Chron. 19 Therefore are judges a living kind of instruments. You know, the nature of instruments consists in use and operation; wheresoever you find instruments without operation, as in the Psalm, They have eyes and see not, you find Idols. The speech than is as natural and agreeable, when we say, The judge shall judge it, as when we say, The eye shall see, the ear shall hear; they be the Ministers of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, attending continually on the same thing. Therefore in those days, when Kings themselves were judges, (such days there were, howsoever the French advocate dispute against it, as unbefitting Majesty) in those days a widow coming as Xiphilinus and Spartianus say, to Adrian, but, as Plutarch relates, to Demetrius and Philip, to seek for justice, and being answered, he was not at leisure, replied, Noliigitur regnare: Be not at leisure to be King. The event bids me believe it of Philip; for I find, that his neglect of Pausanias' suit, when he came to be righted against Attalus, was the cause why Pausanias killed him. Therefore if a judge, he shall judge it.  
So have you heard the means of mediation, when one man sins against another, a man with warrant from without, sufficiency from within, both of knowledge and conscience, whom the Germane calls in a significant word, Bidermann, Vtriusque virum, awards for every damage, a satisfaction. Gallio told the jews, If it were a matter of wrong or evil deed, he would, according to reason, maintain them. If one man sin against another, the judge shall judge it.  
A benefit more known by experience in England, then ever it was in Israel, God be blessed; and blessed might we be, if it were acknowledged with thankfulness. They had their counsel of three, their lesser Sanedrim of three and twenty. Their greater Sanedrim of threescore & twelve: to which our Saviour alludeth, Matth. 5. We have more for number, better for conveniency, for all causes spiritual and temporal, civil and criminal, pecuniary and capital. Samuel amongst them went about year by year to Bethel and Gilgal, and Mispeh, and judged Israel in all these places. More than one Samuel amongst us, more than once in the year, visit all the great Cities of our Kingdom, in such manner, that neither offenders have any long respite to reflect upon themselves, view their own strength, and take encouragement; nor any else just cause to complain against the public trial, since they stand or fall at home by the deposition and verdict of their nearest neighbours. So much of that sin, for which there may be some mediation.  
That the sin of Elies' sons was a sin against the Lord, I have showed already; the success in this last sequel, being the want of true success, bids us search somewhat deeper into the manner. Great was that darkness, whereat Christ, the very light of the world, did wonder, and ask the question, How great is that darkness? So strange must that offence be here, of which the High Priest himself, best acquainted with all the means of atonement, proposeth this interrogation with admiration, Who shall entreat for him? Compare Protasis with Apodosis, sequel with sequel, the former with the latter, as they stand in opposition, what doth the former affirm? No more but a civil and humane mediation, for a temporal satisfaction. What then doth the latter deny, by the rules of opposition? no less than Religious or Divine intercession for eternal satisfaction.  
Here may we behold some Symptoms of that disease, for which there is no Balm in Gilead, some signs of that sin we commonly call the sin against the Holy Ghost; not that it is against the third person of the Trinity, as he is the third person, more than against the first or second: But because it is against the function and operation of that person, upon whose office depends men's conviction and men's illumination. This sin is a sin of men enlightened, who have received a taste of heavenly gifts, Hebr▪ 6. Who more enlightened, who received more in their times, than the Priests of Israel? This sin contemneth Christ, it treadeth under foo●e the Son of God, Heb. 10. Their contempt could reach no nearer to the truth: they contemned the type, Wherefore have you kicked against my sacrifice? Verse. 20. For this sin there remaineth no more sacrifice, Heb. 10. The wickedness of Elies' house shall not be purged with sacrifice for ever, the next Chapter, Vers. 14. The Apostle, 1. john 5. terms this sin, a sin unto death, meaning unto death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with that fearful addition, I say not, that a brother shall pray for it. Of those it is said, The Lord would slay them; and if a man sin as they sinned against the Lord, Who shall entreat for him? This general Apostasy wherein a man, and all that is in him totus, falls from God, and all that belongs to him à toto, for a time beyond all times: for all effects of sinful perseverance, in totum, shall never be forgiven, Matth. 12. The Schools yield a reason of this unpardonablenesse, peradventure (though the speculation be curious) some may quickly conceive it, the defect is pardonable where the will may pretend fear of excess. A sin of ignorance is pardoned, as Paul's persecution was, because a man may affect too much knowledge with Adam; and a sin of infirmity, as Peter's, denial is pardoned, because a man may affect too much power and sovereignty with the Angels: but a sin of malice is unpardonable, because a man can never affect too much love. I remember, Bernard upon the Canticles hath a pleasing strain, in proving, that there is nothing but love, wherein a man may contend with God himself. But the plainest reason why this sin is incurable, is, because it strives against the cure: as a mad man wounded, will not suffer his wounds to be bound up, but fights with the Physician or Surgeon. To draw towards a conclusion. The partition Wall is taken down, the Veil of the Temple rend, the Temple itself, with all the discipline of the Temple, is abolished; Christians now are all Priests, Apoc. 1. Witness their separation from the world; they are a chosen generation, witness their dedication unto God. They are (saith Peter) a royal Priesthood. The very bridles of the Horses, as we read in the end of Zacharie, have under the new Testament the same inscription, which was upon the high Priests forehead, Holiness to the Lord. From the top of these high prerogatives we may fall; if we do fall, more deeply and dangerously then ever did these sons of Eli, these Priests of Israel: yea julian and Latomus, and Ecebolus, and Franciscus Spiera, and many hundreds more, might we send effectual summons to the dead, would quickly resolve us, that a man may proceed in sin beyond all comfort, in his own conscience, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, damned of his own self, Tit. 3 11. Beyond all interest in the Church's devotion, Thou shalt not pray for this people, neither lift up cry or prayer for them, neither entreat me: for I will not hear thee, jeremy 7. Beyond all claim unto Christ's satisfaction, it shall never be forgiven, Matth. 12. Wherefore with humbleness of spirit, and trembling consideration of all tentations, keep yourselves betimes, and a fare off (beloved) from the terror and amazement of this hopeless inquiry, Who shall make request for us? Whether you pronounce judgement, as judges, or assist and learn judgement, as justices, or debate and open judgement, as Lawyers, or inquire as jurors, or depose as witnesses, think that your soul's best health and spiritual constitution consists in your integrity; the least crack therein, a great Divine calls solutionem continui. The Apostle, before him, called it a shipwreck: when this shipwreck is once made, out runs all love of God. So much every man weighs; so much every man is worth, as he loveth God. Amor meus pondus meum. When this is once gone, and we be brought to the balance, no wonder, if like Balthasar, we be found too light; no wonder, though the weight of Reverence, and the weight of Authority departed from us; no wonder, if he who pours contempt upon Princes, make us, though we were as great as Antiochus, even such as he is called, Dan. 12. a vile person. Therefore as you love your lives, and love your souls throughout all the transitory, temporary, momentany course of this world, evermore preserve the life of your lives, and soul of your souls, your integrity.  
You have now heard the speech of a judge and Priest of Israel, opened by a Priest, before judges of Israel: if I have failed in showing the duty of a judge, God (I hope) and you will pardon mine unfeigned desire, to do the duty of a Priest; and as you are received in the common opinion (right Honourable) I speak it for your future encouragement, not for any flattering encroachment) as you are received and renowned for great learning and patience, so I pray God direct your learning, where I have been defective to your own soul's instruction. But for your patience, let my freedom and boldness of speech this once so fare forth engross it, that there may be none left in store for those offences against which I have spoken; and I have spoken.  
Most gracious God, & loving Father, grant that thy holy Word may teach us; grant that thy holy Spirit may work thy word into us; grant that thy holy Son, who sits at thy right hand, may make intercession, and assure us of that intercession which he makes for us, that we may put a difference 'twixt sin and sin; that we may make a conscience of all sin; that we may preserve our integrity; that we may never be brought to this comfortless perplexity, Who shall entreat for us?   

A SERMON PREACHED AT PAUL'S CROSS.  ZACH. 5.4. 
I will bring it forth, saith the Lord of Hosts, and it shall enter into the house of the thief, and into the house of him that falsely sweareth by my Name, and it shall remain in the midst of his house, and shall consume it with the timber thereof, and stones thereof.  
AMongst those diverse manners, wherein God at sundry times spoke by the Prophets of old, doctrine & vocal predictions were usually sealed either with ocular or spiritual representations. And though we might imagine Zachary, who succeeded in the later times, altogether untaught by predecessors, other Seers in Israel; yet his own personal experience could not choose but acquaint him with this lively method of Illumination. For being, as justin Martyr truly judgeth, transported in an ecstasy, First, he beheld a man riding on a red Horse, doubtless Christ himself ready pressed, and up in arms for his Church: then four horns; four (belike) of the Church's chiefest enemies; next, a man with alive in his hand; a type of the City's building: after that, a contention between our High Priest jehosuah and Satan his and our main adversary. In the Chapter immediately precedent, the riches of God's Spirit, under the similitude of a golden Candlestick. Thus, as Argus his head in the Poet was full of eyes, in the face and former part of this prophecy we find nothing almost but visions. The last, and nearest in affinity to my present message, is the semblance of a flying Book; not like the books we read, bound up in many leaves, whereof every one carrieth his several latitude, but after an ancient fashion, with one, folded about a rouler in manner of a Pedigree. The Heavens, saith Esay 30. shall be folden like a book, that is, like such a book. Now, whether this volume noted a cause of wrath, some Catalogue of heretical positions, quickly dispersable throughout the world, suppose (for example) the Council of Trent, or if you will, the Romish Canon Law which justifies men, notwithstanding, theft and perjury; or else an effect of wrath, a denunciation of some speedy judgement from Heaven, against theft and perjury, the number of Interpreters is more equally divided, than the weight of their interpretation. Fare be it from my simplicity to censure or restrain their spirits, who collect hence higher mysteries by fair probabilities: but in the beaten path according to the letter, This is the curse that goeth over the whole earth. Rabbi David conceiveth in regard of vengeance written both within & without, the curse of the thief appearing on the one side, the curse of the false swearer on the other. Yea the original word in the third verse, whose doubtful signification ministered the chief cause of different construction, is translated by none of the worst Hebricians, not after the metaphorical sense, shall be pronounced innocent, but shall be cut off, according to the sense natural. Naturally the word doth import a kind of riddance, no kind of acquittance, a desolation rather than an absolution. And that I may not hold you long in the first entry, come near and see the whole phrase of my Theme of itself directing us throughout unto matter penal, supposing that which all threatenings do suppose, matter criminal. Where since your religious attention stands arrived past all danger of farther difficulties, be pleased, I beseech you, to survey  
First, The publication of the curse, I will bring it forth, saith the Lord of Hosts.  
Secondly, The surprisal or invasion, And it shall enter into the house of the thief, and of him that falsely sweareth by my Name.  
Thirdly, The continuance, and it shall remain in the midst of the house.  
Fourthly, The effect or consequent of it, and shall consume it, with the timber thereof, and the stones thereof.  
Of all which, as God shall enable, in order: and first, of the publication, I will bring it forth.  
〈◊〉, When Mercy hath almost spent her spirits in words of forewarning prophecy, justice ariseth to gird herself for works of revenging providence; so the curse, which was published before by revelation, shall now be published in execution: in execution certain and infallible. For the zeal of the Lord of Hosts shall bring it forth.  
Bring it forth. Therefore your eyes shall behold an execution visible and exemplary. First, admit in sobriety the ratification of this extraordinary curse for a part of his counsel, then followeth an absolute infallibility. My counsel shall stand, and I will do whatsoever I will. 
Isaiah 46.10.  Who hath resisted his will? we were best say None without assignation of seeming instances; lest Augustine in the hundreth Chapter of his Enchiridion presently reply, Hoc ipso, quod contra voluntatem Dei fecerunt, de ipsis fact a est voluntas Dei: in that wherein the will of God was not done by them, the will of GOD was done upon them. Such an universal Sovereignty clearly perceived in the Lord of Hosts, might well move Saint james (by occasion of certa●ne Merchants in his time, who so deliberated aforehand of their future employment, that they scarce once looked upwards) to teach all humane language a most necessary Parenthesis, If the Lord will, 
james 4.15.  or if we live, we will due this or that. Which when a King of this Land, 'twas William Rusus, sometimes omitted, threatening to make a bridge from the rocks of Wales over into Ireland; a Prince there understanding of his irrespective speech, boldly professed, he never feared that man's coming, who would so presumptuously determine in a confidence of his own strength, without due reference unto God's determination. None but the King of Kings hath right unto the style imperial, I will, or will not, without all limitation, because his will and power be matches only, his decrees are always attended with answerable success of events unevitable.  
Secondly, forasmuch as the secret things belong to the Lord, 
Deut. 29.29.  but the things revealed belong to us and our children; afford this curse the common acception of a doom, which proceedeth from God none otherwise, then as a means of bringing his counsel to pass, being pronounced out of men's desert and moral disposition, yet can it brook no other condition, save the condition of men's repentance, If this Nation against whom I have pronounced, turn from their wickedness, I will repent of the plague I thought to bring upon them, jerem. 18.8.  
Properly God is not as man, that he should repent, 1. Sam. 15. but speaks as man. Novit Dominus aliquando mutare sententiam, nunquam novit mutare consilium: God changeth his sentence, he changeth not his counsel. Nay so fare are the alterations of any or all inferior things from fastening upon him, but the least imputation of mutability, that if any second causes exigent do cease or change, that very cessation or mutation is from the first causes intendment. But in case they persist in their impenitency, the consumption decreed shall overflow with righteousness, Isay 10.12. Then to close up the passage, or hinder the course of divine justice by mortal means, will be more impossible, then for a man to stop the violent inundation of the Sea with his arms, or to force lightning, and beat it back again into the clouds with his breath; for the Lord of Hosts will bring it forth. 
Luke 12.  There is nothing covered that shall not be revealed, neither hid, that shall not be known: sooner or later the madness of Hypocrites shall be made evident, if not in the sin, as jannes' and jambres fury, yet as both David's and jezabels, 
2. Sam. 12.  in the punishment: They did it secretly, saith God, but I will do this thing before all Israel, and before the Sun: so shall the Name of the Lord of Hosts be famous in every sinner's infamy. There is another vision in the seventh of Daniel, very near allied to this in signification, where it is said, A fiery stream issued out and came forth from the ancient of days, thousand thousands ministered unto him, and ten thousand thousands stood before him: That stream was this flying Book, and that Ancient of days, is here the Lord of Hosts. I will bring it forth, saith the Lord of Hosts.  
A Meditation whereunto their hearts, of all this great assembly, should in reason lay principal claim, who take place nearest on earth to the Lord of Hosts; called after his own Name, seated on his own throne, armed every way with his own authority; Bring forth, O ye sons of the most High, bring forth your father's judgement, in imitation of your father. For let mercy be showed to the wicked, yet will not he learn righteousness, Isai. 26. Nay, your cruel pity towards such, like water poured out upon Lime, doth in stead of quenching, kindle the rage of their iniquity; 
Eccles. 8.11.  Because sentence against an evil work is not executed speedily, therefore the hearts of the sons of men are fully set to do evil. Though in matters of fare less importance, execution may be suspended a while, because the judge must rather step, then stumble from a verbal to a real prejudice, yet capital causes regularly require more peremptory proceed. They that allege against expedition here, the life of a man which is precious in all Laws, are easily answered with the very name of a Church or Commonweal, more precious: and where two such favours meet together, fit it is the part should stoop to the whole, the private to the public. The life of good men, I farther grant, for whose sakes not only the great Cities of a Kingdom, but the great Kingdoms of the world do stand upright, may be justly thought a public treasure. To them must that in the fourteenth of the Proverbs be restrained, In the multitude of the people is the honour of a King. But Kings are abused, and Kingdoms pestered, Religion itself discountenanced, and all they, that in desperate times dare keep a good conscience, discouraged in the kill preservation of the wicked. Cui malus est nemo, quis bonus esse potest? How shall men ever believe that he will prove a back of defence unto God's friends, who wants all edge of courage against his enemies? Be wise then, O ye rulers; be learned, you that are judges of the earth, that judgement may drop down like rain, even like the former rain. 
Psa. 101. verse 8.  Betimes will I destroy all the wicked of the earth, that I may cut off all the workers of iniquity. But if you prolong the trial in your declining days, as the Sun setting stretcheth the shadows of the Evening, deferring that business night after night, which David made his morning's work, God's people fear to presage, what may become of you and your houses? only thus much they be persuaded with Mordecai, that help and comfort shall appear unto them out of an other place: 
Ester. 4.14  They will open their grievances unto an higher judge, no judge dormant, whose sentence is no dead letter, but a piercing Oracle, I will bring it forth.  
Gods Will cutteth off all hope of impunity: I will bring it forth: Gods forth cuts off all opinion of secrecy. Sinners shall hear and fear; all eyes shall see, and every mouth acknowledge, that vengeance that rough handmaid of heaven, remaineth still a Virgin, neither power can force her, nor wealth win her, nothing in the world corrupt her. And thou monster of men, who wilt not learn; though God bring his judgements to light, ●s it is Zephan. 3. every Morning; say no more in thine heart, My Master is gone into a fare Country. Tush, he seethe not, the vision is deferred; where is the promise of his coming? Suppose thyself one of those scape Goats, in whose temporary reprivement, the judge of all flesh doth but represent the necessity of his last Assizes; yet for thee to conceive the first motion of a the cuish cogitation, were as much in his sight, as to steal this Book out of this hand before all these witnesses. If Livius Drusus an Heathen, in the second Book of Paterculus his History, when a a master-workman offered him to build him an house free from the sight of all men, desired him rather, if he had any skill, to build it so, that all men might see whatsoever he did; much more should Christians order both their he arts and their hands, as though their houses, as though their bodies were transparent. God sees already, and men shall behold our shame hereafter: in the mean while, to revel all our life, were as desperate a madness, as if some malefactor should swagger at the Gibbet foot, because there are some few rounds of a ladder betwixt his neck and execution. For yet a little, even a very little while, and behold the judge in the clouds, the only visible person in Trinity, over a place, though not the same, yet as conspicuous as the valley of jehosaphat, the Books all open, and the secrets of all hearts manifest. In that bright day must Hypocrisy, the cold glow-worm of the night, lose her vainglorious shining. All they, whose tongues were the tongues of Mounte-banks, whose hands were the hands of Painters, whose lives were the lives of Players, while they neither did what they said, nor said what they did, nor were in any point of their dealings like their appearance, must appear in their likeness: the inside of all things must be turned outwards, and painted sepulchres of stones shall spew out many more painted sepulchres of men. I will bring it forth, saith the Lord of Hosts. Then and there certainly, peradventure here and before that time; it may be, while these words are in thy memory, my Prophet's vision may cross thy brains; the wings of this Book may flutter over thy drowsy conscience, until out of a furious paroxysm thou mayst vent this hideous exclamation, O the Book the Book! amongst the rest of thy frantic imaginations. A terrible supposition may some man say: but terrors are no wonders, when God ●omes to judgement. Would 〈◊〉 antecede 〈◊〉 p●●●●able and judicial manner 〈…〉 not a trembling sinner fear, when he 〈◊〉 more fly the power of his judge above him, than he could stand still, if there were an Earthquake under him. There is no matter of appeal, no Writ of errout lies against this judge, though he be both judge and partic; because he can be neither overborne nor overseen. But here farther the judge, under the name of the Lord of Hosts, that is the King of glory, who can muster out of the dust plagues against Princes, issueth out in a Martial manner, like that strong man, Luke 12. ready to make a breach into the houses of theft and perjury, which is the surprisal or invasion, my second general part; where I will crave leave to single the parties surprised, because the difference of their sins asketh a distinct examination. It shall enter into the house of the thief, and into the house of the swearer, etc.  
2. Between the strictness of Hebrew & Greek Etymologies on the one side, which appropriate the word unto secret thefts, and the largeness of most expositors on the otherside, which extend it to the breach of the whole second Table, we may find surest footing in the middle way, while according to the Scriptures use, and Saint Augustine his description in the threescore and eleventh question of his second book upon Exodus, we take theft here for unlawful usurpation of another man's goods; therefore unlawful, because the owner was unwilling, whether deprived of his substance without his knowledge, by fraud and close carriage, or with his privity, but against his consent, and that either his full consent, as by violence and oppression, or his consent in part, as in the practised exaction of covenanted interest from distressed debtors, who wish with all their heart, that creditors would lend according to the nature of loan (a contract of mere gratuity) their money according to the nature of money, which is an appointed instrument of exchange uncapable of such monstrous improvement. All these may seem comprehended in the Apostles exhortation (1. Thessal. 4) Let no man oppress or defraud his brother in any thing: for God is an avenger of all such things: the flying Book doth hover over all their heads.  
Whatsoever may be spoken of this argument, must suppose this plain principle, that every man is not owner of every thing; the principal right of all outward things God hath reserved to himself, therefore the Israelites did not properly rob the Egyptians; Deo ministerium praebuerunt: God himself by a special commission entitled them thereunto: yet hath he committed to the sons of men a right of use and dispensation agreeable unto reason, which asketh that things in nature perfect, should serve creatures of more perfection; wherun to, for the avoiding of disorder, a general distinction of ownages, was added by the Law of Nations. For I reckon the Lacedæmonians opinion of theft, that it was an allowable exercise of Martial discipline, a paradox only of some men who withheld the truth in unrighteousness, which beside supposeth what ever I have said; because there can be no theft, where there is no distinction of ownages: afterwards as experience perceived, that the common Ass was never well saddled, more special proprieties with designation of every man's proper portion, — meus est hic ager, ille tuus, entered in by laws positive. These bounds are ancient bounds, the curse of the flying Book must light upon their houses, who labour to remove them, whether they teach others so to do, as Anabaptists & elder Heretics called Apostolici; or do it in their own persons, as thiefs and oppressors. For when the chief Lord hath been no less careful of fencing his Tenants possessions, then in the maintenance of his own homage and service, writing down, Thou shalt not steal, with the self same hand with which he wrote, Thou shalt have none other Gods but me: What singular ingratitude reigneth in them, who rejoice in the spoils one of another? The very Law of charity being trodden under foot, seems in a grieving accent to demand, Si sterilitas in ignem mittitur, rapacitas quid meretur? Nor are the laws of men written in blood, which in the censure of this ungrateful and uncharitable sin exceed the punishment of Moses Indicials, amongst a multitude of offenders: which is caused not only by the fierceness of a wild Nation, but by the wantonness of a peaceable Nation: For the latter is no less powerful than the former, to quicken our original corruptions, in whose judgements stolen waters are sweet; Aliena nobis, nostra plus alijs placent.  
It is high time for the grand Cacus of this Western world to look about him, how he may defend himself, and all his italianated emissaries, from the curse of this flying Book. For, not to mention that spiritual sacrilege, whereof good Doctor Taylor complained in a dream; Thiefs, thiefs, rob God of his honour, nor yet to pursue the manifest Legerdemain of all their Divinity, whereof the fittest title & inscription, in my conceit, may be that of the Apostle: 
1. Tim. 6.5.  Vain disputations of men of corrupt minds, destitute of the truth, who think that gain is godliness: because it emptieth itself from point to point, into the Church's treasure: their unequal exchange of lead for gold, which the French Lawyers account no better than robbery; and the practice of Priests and jesuites, who, like the two Neopolitan thiefs, Pater noster, and Aue Marie, under pretence of long prayer, devour widow's houses, might tell them, that their judgement and damnation sleepeth not: The flying Book shall enter into the house of the thief.  
Thus fare while a Preacher walks in the general, describing the nature of theft, declaring the equity of the Laws against it, or otherwise declaiming against strange thiefs abroad, every man can be master of his own patience; descend hence unto conclusions and applications, Thou art a thief, thy trade is a thievish trade; Kings Courts, and great Cities will quickly report, that the Preacher did forsake his Text, & clean mistake his Auditory; give me therefore leave, for mine own part to profess, that no child of the Prophets should be less troubled with jonabs' passion, would God's mercy make me this day a liar, and your innocency my speeches all impertinent.  
It was an honest opinion of antiquity, that thievery should lurk altogether, among the brethren of base degree without preferment; as I could prove by the speech of jarchas out of Philostratus in the life of Apollonius, which Saint Jerome upon the second to Titus, ascribeth to a nameless Author: whosoever he were, when a Magistrate was commended in his presence for being no thief; A good commendation, said he, for a servant, if beside he be no runagate. To which relation Saint Jerome addeth this Epiphonema of his own, In tantum furti suspicio ab omni libero debet esse aliena; so fare must every freeman be, from all suspicion of thievery. We may likewise say, what men should be, supposing them for the present fare otherwise. Without flattery, to paint men as we find them; the lamentable ruins of many decayed estates in this Land, bid me make an humble suit to freemen, and rich men, and Gentlemen, to Lawyers, and judges, and Magistrates; that they would think it no scorn to be no thiefs. If all thiefs lurk in corners, or only scour the plains; what means my Prophet? why doth he mention such a one as dwells in a house, and that house his own? It shall enter into the house of the thief. Without all question the self same sin, as the self same river passing through diverse regions, receiveth diverse appellations; In the Church 'tis Sacrilege and Simony; in the place of Government 'tis oppression and tyranny; in the place of judgement, 'tis corruption and bribery; and when the River swells up to the bank, 'tis Usury. Consider and compare these aright, and I dare undertake, they that lie in ambushment between jerusalem and jericho, shall be justified as no thiefs in comparison. Alas, these be trifling Trevants, scarce their own craftsmasters, quickly discovered, apprehended, committed and fettered in chains of iron, while the greater abide at jerusalem, stalking about the streets in chains of gold. As this glorious port was purchased either in the Country, by racking Tenants, improving Leases, enclosing Commons; or in the City, by diminishing quantities, corrupting qualities, or taking opportunities by observing the seasons of dearth, and scarcity; by lessening measures, and falsifying balances; by mixtures and blending, and other sharking sophistications, 
Amos 8.  which The Lord hath sworn, by the excellency of jacob never to forget: so must it be maintained by no dribblets; but by the pound, & under some great countenance of authority. There a small booty will not serve the turn: Mice indeed may be nibblers, and live, when the Cat that keeps them, proves to be of an eating kind: twenty to one she devours more at one bit, than the poor Mouse would have done at twenty. So, great men turning thiefs, can be satisfied with no less, than a man and his heritage, especially when greatness is accompanied with an ambitious desire of growing yet greater, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Serpent must eat a Serpent, before it can be a Dragon. You may see the heads of jacob in the third of Micah, flaying, and chopping, and dressing the people as in a day of slaughter; and the governors of jerusalem in Zeph. ravenously devouring them raw, like wolves in the evening; and are these no thiefs? no, they be murderers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, betwixt life and living there is no such wide difference: cut but the poor man's purse, he thinks you cut his throat, and the throat of all his children. Such an unmerciful cutthroat is oppression, a sin which the poor man cannot commit, though he would: Saint james accounts it the rich man's peculiar: 
jam. 2.6.  Do not the rich men oppress you by tyranny? do they not draw you before judgement seats? yet of all men, they can plead in themselves no necessity. Men do not despise a thief (faith Solomon, Prou. 6.) when he stealeth to satisfy his soul, because he is hungry. They can plead in others no superfluity, for they rob the poor: Now he that oppresseth the poor, reproveth him that made him. Let not then the motion sound harsh, in great men's ears, that they would not disdain the commendation of no thiefs. O that they would strip themselves of that pomp and state, wherewith injustice hath clothed them, but for one moment, and consider if they were to begin the world, how many poorer than themselves would fear to be bound for their truth and honesty! I would to GOD they would search their own hearts, and ransack their own consciences, and make a strict inquisition after every suspected passage of their lives. At this instant I hold it not impossible, that some man in his own bosom may discover and attach a thief. Tell me, beloved, do you not find him full of fetches, pretences, & excuses? Believe him not, spare him not, favour him not, shrive him to the proof; arraign him, condemn him, punish him; punish him in the body, by fasting & mortification; punish him in the soul, by repentance and contrition; punish him in the purse, by works of charity and restitution. Thus if you would judge yourselves, the Lord would not judge you: the flying Book would pass by your house.  
In conclusion, unto young and old against this crying sin, of all that I have read, I give but two retentive admonitions; the first, that old men cease to load themselves with long provision, for so short a journey, bewaring of covetousness, which is the root of all evil: They that will be rich, fall into diverse temptations: Dives qui fieri vult, & cito vult fieri; right or wrong, hook or crook, all is fish that comes to the net, though it be (perhaps) a Serpent. He that makes haste to be rich, shall not be innocent. The last, that young men dull not their quick and active spirits, for want of exercise in some vocation, taking heed of idleness: for this is the common progress; Idleness brings poverty; Necessity comes upon the sluggard like an armed man. 
Prou. 24. Prou. 30.  Poverty brings thievery; Feed me with food convenient for me (saith Agur) lest I be poor, and steal: and what I pray you, followeth? Lest I be poor and steal, and take the Name of my God in vain. Stealing must be covered and concealed with swearing, the sin next to be surprised by the flying Book, next to be handled. It shall enter into the house of the thief and into the house of him that falsely sweareth by my Name.  
Of those three conditions prescribed for an oath in the fourth of jeremy. Thou shalt swear, The Lord liveth, in truth, in judgement, and in righteousness, a defect of the foremost alone may be properly termed Perjury. For since the end doth determine natures in morality, that which precisely crosseth the end, must needs be the virtuous actions directest opposite. Now nothing overthroweth the scope and purpose of an oath (which in the sixth to the Hebrews is a confirmation) more than the sin of false swearing, whether it testify falsely of things past or present, as in an oath assertory, or undertake things de iure, & also de facto, possible without performance, as in an oath promissory. No sooner can your senses exercised in the Scripture, apprehend the notion of a flying Book, but you renew the remembrance of that in the third of Malachy, where the Lord threatneth, he will be a swift witness amongst the rest, against false swearers; and can you marvel, that they become sharers in the curses and plagues of this Book? marvel rather, that they do not engross the whole. The proud merit of their prodigious profaneness, seems to scorn any proportion under a full volume of punishments. If a simple he be so passing evil, that it can be made good by no circumstance, no not by the glory of God, in the conversion of a world; Will you make a lie for him, as one lieth for a man? job. 13. All judgements created, are too narrow to conceive the guilt of Perjury: forasmuch as therein, besides the wrong of our neighbour, who can have no commerce with us, if there be no truth and trust in us, by making GOD himself an Idol, ignorant of truth, or like the father of lies in the eight of john, a Patron of fraud and falsehood, we send him up a desperate challenge of impudent and Atheistical defiance. Ask in this case of Histories, from the Book that flieth here, to the Book that lieth any where in press, whether ever any dared this Giant without their own notorious destruction. When Vladislaus King of Hungary, contrary to his solemn oath, falsified at the earnest instance of two Cardinals, set upon Amurah the Turk unawares, he perceiving his soldiers falling and victory flying away from his side, pulled a copy of the Truce out of his bosom, and lifting his eyes towards heaven, be uttered some such words as these. O jesus Christ, lo, these are the leagues, which thy s●ruants have confirmed by thy Name, and yet have violated! If thou be a God, as they say thou art, show thyself in this thine and mine injury, by plaguing these forsworn miscreants. Scarce had he ended this strange petition, but the success of the Christians battle turned, the King was slain, his army discomfited, and his people pitifully butchered. Certainly this flying Book mightily triumphed there, like the Angel of the Lord in the Camp of Ashur, that all afterages might out of an awful reverence, frame this incontroulable inference, that he which plagued a Kingdom, will never leave an house unplagued for perjury. Wherefore we conclude, that though God was much glorified, and Religion justified, in the suffering of that holy Martyr john hus at the Council of Constance, yet both were cruelly dishonoured on the parts of his cruel persecutors, because they put him to death contrary to safe-conduct. A promise equivalent to an oath in the Law's estimation. johannes Molanus, a professor of Louvain, in a book of this argument acknowledgeth the fact, but with certain limitations.  
First, that safe-conduct was granted not by the Council, but by Sigismond, by which distinction (upon supposal that Sigismond and the Council might be distinguished) the fault is not discharged, but only translated.  
Secondly, that it was against unlawful violence, and not against lawful executions; where he stands beholding to Minsinger the Civilian, who maintains indeed, that a man may be punished for some supervenient misbehaviour, notwithstanding safe-conduct; whereas john Husse before excommunicated for non-appearance, suffered in that very case, for which he received warrant of security. The disputers third evasion may wrest laughter from the spleen of gravity itself, which is, that he had safe conduct to come, but not to return. Had not return been specified in the letters, Minsinger might have taught Molanus in the 82. observation (the place whence he mistook his second shift) that in letters of safeguard, where access is promised, there recess is always included. And was it then credible, that an understanding man should moon one foot out of doors, upon such weak terms of security? Yes, saith this charitable Author: for you must note, that this john hus was a reprobate; and reprobates are very presumptuous. Thus this censurer of books boldly transcends his commission, and censures men. We are the more unwilling to me●e out the same measure back again unto him, because, although he square with us in the Hypothesis touching john hus, yet he mainly joins with us in the Thesis, that faith must be kept with Heretics; wherein after several proofs, he takes it in some kind of indignation, that Hermannus Letmasius a Divine of Paris, misapplieth Isidores sentence In malis promissis rescinde fidem, to the violating of promises made with Heretics, since Isidore meant by evil, a present evil of sin, no lawful matter of an oath, not a future evil of punishment, or ensuing inconvenience. By such principles of perjury as Let masius strives to lay down, you may generally mistrust the Papists, especially considering a doctrine subordinate; and in the next neighbourhood, to wit, equivocation; by the benefit of which politic mention, both in private and before a Magistrate, they can say what they will, swear what they will, against their knowledge, and against their conscience, provided that they reserve in mind the contrary. Before you pass over the Alps, all travailing young Gentlemen, study this learning, as young Scholars in the University do study fallacies, not for your practice, Quid Romae faciam? mentirinescio: but for your own profit and security. With them that pervert the formal intent of words, which were first ordained not for concealment, but discovery; you can have no fruitful conference: you can have no safe society with them, that impoyson the remedies of contention, and cancel all seals of confirmation. Amongst ourselves at home, sacred and inviolable evermore be the Religion of an oath, both within & without the place of judgement. In judgement; for no man that hath entered into a statute, but understands, it extends to be executed on his body, lands, goods, and will not suffer his eyes to sleep, nor his eyelids to slumber, nor the temples of his head to take any rest, until he knows how to perform the defesance and condition. An oath is a kind of Statute entered into, and acknowledged unto God; the condition, to say the whole truth, and nothing but the truth; to be extended on the house: The curse shall enter into the house of the false swearer, the goods, the lands, the body, the soul; and the devil like a nimble Undersheriff, stands ready to take all in execution.  — Phalaris licet imperet, ut sis falsus & admoto dictet periuria tauro. 
Were it possible that the greatest Tyrant would extort a falsehood from me by proposal of the greatest torment as (God be magnified for our Prince and peace, we know no such violence) yet were it possible, still I must hold fast truth as the horns of the Altar, because our Saviour hath overruled this case: 
Matth. 10.  Fear not them which can kill the body, but are not able to kill the soul; rather fear him, which is able to destroy both body and soul in hell. Without the place of judgement think not that men must be cozened with oaths, as children are with Counters. Glory not in equivocating forms of swearing, with some secret reference to the mysteries of your unknown profession. For thus runs the rule recited by the Schoolmen and Canonists out of Isidore, Quacunque arte verborum, etc. With what sleight and cunning phrase soever you swear, God the witness of your conscience, takes it, as he to whom you swear, by common construction understands it. Therefore subtle Tradesmen ensnare themselves, whiles they make a snare of God's ordinance and the credulous buyer departs away nothing so heavy loaden and oppressed, with the price of wares, as the cellar's soul is loaden with the weight of his own perjury. Cast off all, in all places, at all times; because as Philo speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, false swearing proceeds from much swearing, while use breeds facility, facility custom, and custom perjury: Let your yea, be yea, and your nay, nay: swear not at all in your ordinary communication.  
Hear am I fallen upon that complaint, which I could fill with tears, as well as with words. It may grieve, I say not, any tender, but any heart of flesh, which knows not yet the degrees of the neither millstones hardness, to hear that Name, which is reverend unto Angles, and terrible unto devils, tossed about among the sons of men, without reverence or fear. Children we see have wit to swear rashly, before they have discretion to speak distinctly. Young men use oaths in hot blood, as arguments of courage and resolution! Old men swear in choler, to maintain their credit and reputation, and he that will not sometimes rap out an oath in a bravado, hath in the common opinion neither the wit, nor the courage, nor the credit of a man, sure no stamp, nor spark, nor spirit of a Gentleman. 'tis a bare and naked speech, a cold and dead narration, which is not mingled and interlaced with some blasphemous mention, either of our Maker or Saviour. There must be either nails, or wounds, or blood, or heart, or body, or soul, or somewhat, else it wants due complement and circumstance. O God, must the foundation of our honour needs be laid in thy dishonour! Lord jesus, was it the end of thy diverse sufferings, to minister unto men diverse forms of swearing, or to take away the variety of their soul's diseases? To take away the variety of their soul's diseases without all controversy. Therefore let them fear that they have little or no part in the merit, who thus abuse every part in the pains of his sufferings. If the love of God with all the bonds of all the benefits we have received, or hope to receive, cannot persuade us to covenant with our lips, against this evil, from which of all evils, we have most power of abstinence, to which of all evils, we have fewest temptations, yet remember from whence it ariseth, from the first cause of evil, Satan; whither it falleth, into the last effect of evil, damnation, and in the middle point the short span of our life, what mischief and vengeance it procureth: for the sentence, I know, is Apocryphal, but the sense compared with this flying Book, appears to be most Canonical, A man which useth much swearing, 
Eccles. 23.  shall be filled with wickedness, and the plague shall never go from his house: which continuance of the plague was the third part in my first division.  
Some would in this place observe a reigning and a domineering nature in the curse of this Book, which shrinks not into corners, but takes possession in the middle room most honourable; Mediâ dominatur in aulâ. King's indeed have sometimes chosen the middle place of Kingdoms for their seat; because, that I may speak in that old similitude, the way to keep a stiffened hide from rising at the sides round about, is to set your feet upon the centre: but the language original shows me small odds, between, In the house, and in the midst of the house. Therefore I rather observe the stubborn quality of vengeance, which like a froward Inmate once admitted under any roof, will neither suddenly remove, nor remaining, cease to be troublesome. God hath ordained to put a difference between his friends, whom he chastiseth out of that anger, which Saint Augustine calleth an anger of consummation, and his enemies, whom he plagueth out of another anger, an anger of consumption, that the rod of the wicked shall not rest upon the lot of the righteous. 
Psal. 125.  That was the ground of that heroical confidence of Athanasius, when he pronounced of julians' hot persecution, Nubecula est, citò transibit; it is but a cloud, and a cloud will quickly vanish. As for the unbeliever, The wrath of God abideth upon him, joh. 3. which words have a double aspect; one backwards, according to Saint Augustine, as if it were a wrath of great antiquity, it comes not now, 'twas before upon him; another aspect it hath forwards in the Greek Fathers, exposition noting the continuance of wrath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It shall not departed from him. In this sense it abideth, and I know not whether there may not lurk in the word upon him, some secret intimation of advantage from an upper place, as though revenge did stand continually preying upon a wicked man, like the ravenous bird in the fable upon Prometheus, or that other upon Titius in hell; whereof if any demand, Why is mine heaviness continual, and my plague desperate, and cannot be healed, they have matter enough for answer within themselves, their own obstinate continuance in sin, whereof though the particular acts are transeunt, yet the stain and guilt is permanent. A consideration which abundantly justifieth the tenor of God's temporal punishments in earth; forasmuch as it quitteth his eternal judgement executed upon the damned in hell; whereof Saint Gregory, Ad distr●cti judicis iustitiam pertinet, ut nunquam can eant supplicio, quoram mens in hac vita nunquam voluit carere peccato; it concerns the justice of the strict judge, that they never want punishment, whose minds would never have wanted sin; yea they desperately cast themselves into a state irrecoverable, and they would have lived for ever, only that they might have sinned for ever. And therefore no marvel if the flying Book here lodge all night with the impenitent malefactors, because impenitency deals with it, as the Romans dealt with victory, clipping the wings of it, that it cannot fly away. It shall remain in the midst of his house. It is no Christian wisdom then, but carnal weakness, for men any way visited by the hand of heaven, to sigh and groan, and ask how long out of ignorance! and wonder that the term of their heavy visitation is not yet expired. In such a lamentable condition, the Church may teach them how to correct and direct their spirit in the third of jeremies' Lamentations. First, there must be an inquisition after the proper cause, Why is man living sorrowful? man suffereth for his sins: then a resolution to use the proper remedy, Let us search and try our ways, and turn unto the Lord. Otherwise, as when you are dead, all the while any moisture remaineth, the worms will not forsake your carcase; so while you live, the curse will wait close upon the cause; still a sinner, and still a sufferer. Now the sin of them, which either devour holy things, which is abomination; or rob and oppress their brethren, remains still, as long as the spoils themselves are unrestored. Israel could not stand before their enemies, till they had put away the execrable thing from among them: 
J●sh. 7.11.  no more will the curse of the flying Book, until the treasures of wickedness be returned back again to their owners. Let the great Goliahs' and An●kims of the world, who grind the faces of the poor, as they fear a weight greater than a millstone about their necks, when these shallow rivers of temporary punishment shall run into the sea of eternal torments, come down from their pride, and imitate (even the greatest of them) the example of little Zach●●●, the greatest example that ever was, for effectual and substantial restitution, and let them break off their sins with righteousness, which giveth every man his own; for, if we believe Saint Augustine in his fifty four Epistle ad Macedonium, non remittitur peccatum, nisi restituatur ablatum: Without restitution no remission: and where there is no remission of the guilt of sin, there can be no decrease of the power of sin; and where the power of sin decreaseth not, the plague of sin increaseth like a spreading plague or Leprosy, which spares neither house nor walls of the house, which is my last general part, the consequent or effect of the curse, It shall consume the house with the stones thereof, and the timber thereof.  
What Solomon at the fourteenth of the Proverbs delivereth in general, The house of the wicked shall be destroyed, you may conceive here verified in a special manner of destruction; It shall consume it. A consumption which Bildad describeth (job. 18▪) not without allusion to Sodom and Gomorrah, Brimstone shall be scattered upon his habitation. Yet if a man himself and his children might escape, more houses than one would be purchased for money; No, the thief and the swearer shall be cut off in the former verse: 
job. 18.19.  He shall neither have son nor nephew (saith Bildad) amongst his people, nor any posterity in his dwellings, the curse will consume the house; and the house in the Scripture comprehends the whole family. For all that; yet, though his body be accursed, like the barren figtree, Never fruit grow more on thee; and his house accursed too, which consisteth rather in the frame and fabric, then in materials, may he not say as Absalon said, & do as Absalon did? I have no son to keep my name in remembrance, suffer me to take some of these stones of emptiness, that I may rear a pillar, and call that pillar after my name; no, nor so; Down with it, down with it, even to the ground, doth vengeance cry: not a stone must be left upon a stone his remembrance (saith Bildad) shall perish from the earth, and he shall have no name in the street. This consumption is a total destruction, without all dispensation. It shall consume it with the stones thereof, and the timber thereof. So Spurius Melius and Sp. Cassius in Rome, and all such bastard plants have been rooted out; justice ordaining, besides their own death,  penatium quoque strage punirentur, saith Valerius, Lib. 6. Cap. 3. Every man's house is his Castle, by the civil Law, and no man may be dragged out of his own doors iudicio civili; yet in such causes as we in England call Crown causes, especially Treason, evident contempt or contumacy, stately buildings have been utterly ruinated, as theirs in the third of Daniel, or converted into filthy draughts, and receptacles of excrements. This severity men have learned of God himself, who if he make his own Temple waste, where it once becomes a den of thiefs, certainly he will by no means spare private houses, which are not only shops for exercise, and shelters for defence, but Monuments also for the bragging proclamation of iniquity. When the stones at every joint do weep like Marble, and the timber at every pin doth bleed like the Vine; when both the stone out of the wall, and the beam out of the timber join in a mournful Anthem, one beginning, and the other answering, Woe, woe to the man that builds an house with blood, the curse must needs consume that house with the stones thereof and timber thereof.  
Now than that my speech may keep within the bounds of your pattence (R.—) I should think myself and others blest in this day's errand, if every man would vouchsafe by the trial of his heart, to try the foundations of his house, whether they totter upon sand near unto destruction, or rest upon the rock, able to withstand the tempest of God's indignation: whether you have indeed a Palace of pleasure for your offspring, a fortress of defence for your posterity; or a tower for the records of vengeance; and for this flying Book a Library, do it, I beseech you, throughly. No where doth flesh and blood delight to deceive itself more, than where the wages of deceit is a colour of profit and advantage. They that sell the sheep of the slaughter, in the eleventh of this Prophecy, Say, Blessed be the Lord; for I am rich. Many Prophets, I make no question, have cried out of this place, as Zephaniah cried against jerusalem, Woe to her that is filthy and polluted, Woe to the robbing City; and as Nahum against Nineue, O bloody City! the prey departeth not, it is full of lies and robberies: they meant the men more than the walls, though (peradventure) the walls did as much observe them. Nor was there suspicion without all probable grounds, who have had Tradesmen throughout most ages of the world, in continual jealousy: otherwise our Saviour would have found another name, than Thiefs, for buyers and sellers in the Temple; and that old Athenian Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had never been enacted, That men should not lie in place of intercourse. You do not hear me deriving Merchants from so wicked a Patron as Mercury, though the verse say:  
Expertos surandi homines hac imbuit arte  
Mercurius.—  
Notwithstanding the danger of mine own profession, a burden under which the shoulders of Angels may justly shrink, and for which my shoulders will smart, if I be not faithful, pleads sufficiently for my boldness, while I plainly tell you, that your profession is dangerous, yea exceeding dangerous. Difficile est, saith one, ut non interueniat interementes & vendentes peecatum: It is hard to keep sin out of trading. For Customers are not procured by chance, but gained, as it falleth out, by casual opportunities.  
Therefore where the fear of God is once expelled, or overwhelmed with covetousness, affection cannot so much move you; you deal not so much with friends or acquaintance; discredit cannot trouble you, you deal with strangers either soon forgotten, or never seen again, until you meet in heaven, or meet in hell. Satan stands at your elbows all the while, stirring up your desire of profit in overprizing, cherishing the pride of your wits in overreaching, and mingling lies, oaths, and blasphemies; all his foulest brokeries, with your fairest merchandise. The means to stand upon such slippery ground in your most lawful contracts, is by no means to covet a larger freedom in unjust or suspected bargaining. Some may remember where I ranked the Usurer, when I made him the thiefs companion. Me nemo Magistro Fur erit. As fare is my tongue from recanting, what Leo speaks, Foenus pecuniae, f●●nus animae, as mine eyes are from seeing that fire in this place, than which Agesilaus never saw clearer, when bonfires were made of Obligations. Did you discern in this and all other matters of practice, the full scope and extent of your liberty; thus fare may we go and no farther (which all cases of conscience extant can hardly teach you) yet would there be some difference still retained betwixt a moral agent, by will determinable, and a natural agent, who knows no limits, but the limits of his power; between a beast, that devoureth all within his tether, and a man to whom God hath given both reason and grace to rule his appetite. Sin will soon take occasion by the Law, when men hang upon the brinks of their liberty. The jews might give offenders forty stripes by the Law; yet Paul received, you know, but forty stripes save one: perhaps they thought, if the full number had once been given, their singers might have itched to give one more, Qui à nullis refraenat licitis, vicinus est illicitis: he that refrains from no lawful things, is upon the borders of things unlawful, and is in danger to fall unto them; As that note which comes too near in the margin, will slip into the Text at the next impression. Of all studies than never study to range in the borders and extremities of your freedom. How much of the world you may swallow, and the world not choke you; how near you may come through the skirts and suburbs of hell, and hell not wholly devour you; Lest the enemy perceiving the venturous outroades of your extravagant desires so near his own ground, lead you captive at his pleasure. The wisest mere man that ever was, crowneth and commendeth a course clean contrary; 
Prou. 28.  Blessed is the man that feareth always. And Saluianus giveth the reason, Nemo magis diligit, quàm qui maximè veretur offendere: None love's God more, than he that feareth most to offend him. This man with an awful eye still directed towards his last account, will be more careful by many degrees of the manner, then of the matter of a purchase; how he gets it, than what it is he gets. Because this latter, will he, nill he, must be left, happily to them who came more lightly by it, an instrument of sin and cause of punishment how soever  
De malè quaefitis vix gaudet tertius haeres, seldom proves a lying observation. But the manner of a purchase will either bring a judgement home to his doors here, or at least, follow him to judgement hereafter. Most men are too forward admirers of them, who store, and enrich, and apparel themselves with oppression, whereas their suits are the suits of Gehezi, their gold the gold of Tolowse; and all their cattles no better than Equus Sejanus, whereof the owners never prospered. Foolish Birds follow the Kite, in hope of a part in the supposed prey, when she drags her own guts after her: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should not have gained this loss, saith Paul of his shipwreck; such gains are the gains and riches of iniquity, wherein a good conscience suffers shipwreck: nay, worse; for atemporall loss a man grieves but once; for evil gains, because he hath made a more dangerous shipwreck, he must grieve for ever.  
You have now heard, first the publication of a curse both infallible, against hope of impunity; and visible crossing all opinion of secrecy: secondly, the surprisal or invasion, where the parties surprised, were the Thief and the false Swearer: thirdly, the continuance of it, as long as sin continueth: four, the consequent, a consumption and universal desolation.  
Upon the ground of all these fearful premises, let me beseech you this once, as you tender your own dearest dwelling places; alas, what have the stones and timber deserved? yet because the Vulture hath carried all to her nest, nest and all must be set on fire: as you tender the fruit of your loins, which may be wrapped in the same destruction; why should you consult shame to your own house, destroying a child in the gain of a child's portion, as if a man should sell his horse, to buy him provender? as you tender you own souls, if you know the price of a soul, and bear not that rich treasure in your bodies, as a Toad doth a precious stone in his head, and knows it not; Lay not up your hearts there, where riches abound and multiply: Lay not up riches there, where thiefs break thorough and steal: Lay not up thiefs there, where vengeance may break in and consume. Now the God of all merciful operations, by the sprinkling of his blood, which speaketh better things than the blood of Abel, purge our hearts from covetousness, and cleanse them from profaneness, that neither the curse of the flying Book, nor any other destroyer enter in upon us, and consume our persons, our families, and our habitations. Hear us, etc.   

TWO SERMONS PREACHED: THE ONE AT SAINT MARIES IN OXFORD, THE OTHER BEING THE CONCLUSION of the Rehearsal Sermon at Paul's Cross. 1614  
By JOHN HOSKINS, Minister and Doctor of the Law.  
LONDON, Printed by William Stansby for Nathaniel Butter, and are to be sold at his shop at Saint Austin's gate. 1615.   

TO THE RIGHT WORSHIPFUL MASTER RANDULPH WOOLLEY, Master of the Right Worshipful Company of Merchant-taylors in London.  
SIR,  
NOt so much for your particular inclination towards me, much bound unto you for many kindnesses, as for the love which you have always borne to God's glory, Christ's Gospel, and all good causes, wherein you may be charitable, I must mention your name before some of these Sermons. The copies were wrested out of mine hands in your house through importunity, and, though distraction of my thoughts about the passages of another business, suffered me not fully to peruse them, yet I was contented, such as they were, to let them go. For so, perhaps, I may recompense, in some sort, the time which I then lost from my function, while that which was sometimes preached in the ears of a few, shall now preach to the eyes of all. God direct it both ways to the heart, and the Lord prolong your time with much comfort here, and crown it with eternity.  
Yours assured in the Lord, I. HOSKINS.   

A SERMON PREACHED AT SAINT MARIES IN OXFORD.  HOSEAH, 8.12. 
I have written unto them the great things of my Law, but they were counted as a strange thing.  
THE Prophet having begun this Chapter, as an Herald, or officer at Arms, with a solemn proclamation of war against a people rebellious in general, apply afterwards in order more particularly, several points of revengement to the several points of their rebellion. Among the rest I have at this time brought unto you their contempt of that rule, which should have kept them within compass both for civil and religious allegiance, as the most principal, and indeed the mother-breach of God's covenant; you will call it presently Israel's estimation of God's direction, wherein taking the reading most received, you come first acquainted with God's direction. I have written unto them the great things of my Law, then with their estimation of it: but they were counted as a strange thing.  
First in the former, to pass by the person directing, with his irrefragable authority, the persons directed with their singular prerogatives (for that they are of common observation) attend (I beseech you) with reverence but a while the manner, I have written unto them, and the matter, the great things of my Law, then by God's gracious assistance, & your Christian wont patience, we will examine what welcome it found in the people's estimation.  
I have written unto them] Were there no more but a special reference here to that individual action, where Tables of stone were delivered to Moses, written by the singer of God, Exod. 31.10. 'twere richly sufficient to consecrate and hollow for ever this outward form of Revelation. But he which is, which was, and which is to come, pointeth not only at his own work, then more immediate; but at all the discoveries of his will, written by the ministry and mediation of his servants. For what though the Law be named? 'twere a wrong to restrain it to the Decalogue, or to the Pentateuch; the name you know is general, and therefore when Malachy, concluding his Prophecy, sends us to the Law, we may not rashly conceive, that he concludes the Prophets, since by it is meant, as Saint Austen noteth, 
15. de Trinitate 17.  and we find it true many times, the whole Testament, Galath. 4. Genesis is the Law, job, 15. the Psalter is the Law, Rom. 3. both it and Esay is the Law, all is but either a repetition, or exposition, or application of the Law, & therefore all is and may be termed the Law, the Gospel itself (the Law of Faith, whose true property is to rejoice the heart) not at all excepted. 
Psal. ●9.  But Hoseah (may some reply) was too early up to brook this acception, in the days of V●iah long before much of this ample Law was written. Therefore observe, that you find the word original, in the future time and Enallage indeed, yet not a bare Enallage without signification, but importing in general sentences, as I am taught by the best Hebricians, 
Drusius. Tremelius.  use and continuance of the matter in such a sort uttered; so that by I will write, instead of I have written, is understood the course that God hath taken, his custom of writing, which customary manner of disclosing divine knowledge unto mankind, howsoever licenced enough at the first choice, yet by the successive practice of men inspired from above, may farther appear more and more authorized, more and more sanctified. For Moses, Samuel, Esdras with the rest, the same men who for their own times were Gods holy Spokesmen, approved themselves likewise for the perpetual benefit of aftertimes, his full Secretaries. And the same Spirit which did persuade jeremy, to receive that which God did command, moved Baruch, no doubt, to write that which jeremy did dictate. That I may not single out the Prophets one after another, but ground the declaration hereof upon some consent; I take that modest collection in Caluins' Preface upon Esay, to be very probable, that it was their familiar usage (as he there, and others elsewhere from Abac. 2. and Esay, 8. conjecture to fasten the sum and abridgement of their errands to the doors of the Temple, which, after some few day's view, was taken down, laid up and kept in the treasury for a sacred monument. Hear might I stand upon the brink of this former covenant, would I but listen with affection to some men's glosses upon God's promise, jer. 13. I will put my Law in their inward parts, and write it in their hearts, used indeed for assurance of pentifull grace under the Gospel, which the Spirit maketh the administration of righteousness, giving with the precept power of performance, fare above the letter of the Law, the ministration of condemnation; but they abuse it, as containing an extreme difference, in respect of writing betwixt them both, or rather (if it be any ground of their argument) a plain opposition. From the strict severity whereof it would follow, that nothing should be invisibly written in the old, nothing visibly written in the new Testament; whereas contrariwise, Saint Paul is a witness above exception, that the very Gentiles, Rom. 1. had the Law of God written in their hearts. And this blessed draught of truth written in ink and paper without (except all Christian experience be but a delusion) hath been and still is not an enemy to the Spirits secret printing; but a subordinate means to engrave the same Characters more deeply in the mind and conscience. For which cause the Apostle, 1. Cor. 3. writeth outwardly of this inward kind of writing, wherefore I trust, we may fairly proceed over hence to the new Testament, as from strength to strength, notwithstanding this barrelesse bar of seeming separation betwixt them. The writers accounted the first on this side, are the Apostles, who in the most ancient Synod, and therefore not upon the motion of any private brain, sent letters unto Antioch by judas and Silas, who went with Paul and Barnabas, and therefore not for want of trusty messengers; wherein this was part of their style, 
Act. 15.28.  It seemed good unto the holy Ghost and to us, & therefore the Spirit of Christ was among them. The last in all men's account, and survivor of all the rest, is Saint john, who is commanded to write above ten times in the apocalypse, and towards the end of the Gospel, he telleth us, that these things were written, that we might believe, and that believing, we might have life through his Name. From the first to the last, as well for direction in the manner, as suggestion of the matter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The whole Scripture is given by inspiration of God. Not to betray distrust in a case apparent, by the multitude of allegations, or my mistake of you (beloved &c.) whom I know to be fare from a froward Auditory; let me not look so many learned judgements again in the face without blushing; if I dare affirm that the Christian world hath devised hitherto any instrument in reason fit than letters, either for preservation or propagation of Religion. The first of these ends the Poets mistook not, though he appeal to Fame, for Author of the device itself. 
Phanices primi (famae si creditur) ausi,  
Mansuram rudibus vocem signare figuris.  And our own experience (it grieves me in this case that I should urge experience) our own experience doth daily teach us, that the best Preachers words are but fleeting sounds, moving more perhaps for the present; yet no sooner spoken, but gone, and almost forgotten, unless they be taken alive as it were while they are flying in the snare of this most profitable invention: then indeed the loss of the ear is restored to the eye, and the certain pattern of truth becomes secured in men's memories. When I found in some Antiquaries, that the Reed hath been used for a pen, and that the Canes which grew in the banks of Nilus, ministered matter for paper, I remembered those Egyptian frogs in Aelian, who taking in their mouths, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, save themselves, from being devoured by the water Serpent, the rather because me thought it might be a fit emblem, to show that the weakest conceits, taking hold of writing, cannot be consumed by revolution of years whose Hyeroglyphicke was a serpent. And as the tyranny of time, which like Saturn would devour his own children, is by this art greatly beguiled: so Heretics also, who wind themselves into the Church, as marginal notes oft creep into the text, are refuted and rejected by recourse unto this original. You may be told of Pythagoras, and as those Pagan 
* Druids.  Priests of France, that in their rules abhorred writing. But where are their precepts? how many footsteps are there now remaining of their learning? their very names in these days had been unknown but for writing, and happily their own opinions been unwritten; but that they were in their own times accounted Paradoxes. But was not this the discipline of Gods own house, for two thousand years and upwards, to feed his eldest children only with tradition? Surely the diverse restitutions and reformations of Gods true worship, argue that those times were not generally so fortunate for Religion. But suppose that in one or two families, when men were at the fewest, their hearts at the purest, and their lives at the longest, Religion were a while retained, yet was it not only by tradition, but by Visions, Oracles, Elements, and Rudiments, which might be unto them in stead of writing. Writing began with Moses very conveniently, when the number of men was much increased, and their years much shortened, that so God's worship might be propagated, both downwards to succeeding generations. This shall be written for the generation to come, and the people which shall be created, shall praise the Lord, Psalm. 102. And abroad to diverse Nations before Christ, in some divine glimpses obscurely shining through the chinks and crannies of the then-decaying partition wall, as appeareth in the Eunuch: after Christ in a brighter and more clear light, at the noontide of the Gospel.  
Go therefore and teach all nations] And who will presume to except this manner of teaching? By which that it was their purpose to teach, I could gather further out of their own several writings; and if it needed, I could add both the suffrages of primitive Fathers and Histories; but they being God's witnesses and Ambassadors, have as you see written, and therefore may not be thought (except we saw greater contrary proofs) to have done what they did, besides their Commission.  
All which considered, the less marvel may it be, that we deal in strict terms with our adversaries, holding stiffly Tertullians' plea against Hermogenes, Scriptum doceat Hermogenis officina; for whence the needless overplus of their unwritten supplies proceed, we know not: from themselves in all likelihood that are parties, who must not think to be conveied into the room of judges by this cozenage; but these written evidences (we are sure) are Gods own deeds and specialties, wherein moreover we are taught, that the Lord will reprove them, and they shall be found liars, The Lord will add unto them the plagues of this Book, and they shall be cursed and abominable that shall offer to piece his word, to mend his workmanship, to mingle and embase his precious gold of the Temple, with the dross and unsanctified refuse of their own inventions. Let it then be acknowledged among us (for Papists I hope are absent) a silly shift of Romish brokery, for vent of tradition any way to discredit the Scripture; yea let it be graven with an iron pen in lead or in stone for ever; that they, who would sometimes have set up those unwritten verities, fell in the end to open railing at the Scripture; that all afterages may be filled with questions and exclamations. What? were all colours spent? was there no cavil left? did the luxuriant wits of Rome end in such barrenness and beggary, that nothing could be forged, but a mute, or a brute, a dumb or dead letter, a black Gospel, or a piece of inky-divinity? O thou that destroyest the wisdom of the wise, and castest away the understanding of the prudent, how hast thou confounded the disputers of this world, that they should thus turn the edge of their malice from our cause to thine ordinance, and at the lowest ebb, in the ruins of their strength, bid battle unto the Lord of Hosts, their strongest and their mightiest enemy? They might have known, that whatsoever may cause their joy to be full, whatsoever may perfect them for every good work, whatsoever may make them wise unto salvation, all this is written, and therefore a man of God should not presume, or be wise above that which is written, certainly a man of reason should not presume, or be wise against that which is written. But we, that be both men of God, and men of reason, enjoying the places of sober and religious Christians, are bound while we live, to magnify the grace of God in this unspeakable benefit; had he but obscurely signified a word of his will, Angels in reason must have stooped and obeyed. And therefore, if our Fathers had but told us some part of our duties, many whole Countries, to this day without God in the world, might have envied our happiness.  
But since we take not what we take, upon trust of men's report, having yet a more sure word of the Prophets and Apostles; since whensoever we will, we survey at the full that great mystery of godliness, which (I say) not Kings and Princes, but Saints and Angels have desired to behold: Behold in it, I beseech you, a marvelous high point of merciful providence, a blind man (my brethren) may perceive, how we that can read (though we could but read) are almost as fare beyond them that cannot, as he that hath seeing eyes in his head, surpasseth a blind man. And yet the late invention of Printing may make us farther doubt, whether ever learning hath so much excelled ignorance, as Scholars have in this case excelled Scholars. God's will is near as well known as his works, and the Book of grace, is now become like the Book of heaven.  
His arcana notis terra pelagoque feruntur: their sound, yea now, if we will, their line is gone forth into all the earth, and their words into the end of the world. Wherefore I hope we cannot enter into our large Studies, but they will put us in mind of the time when a Desk in some narrow window, was taken for a little Library, yea the store of our learned volumes now must needs, I trow, remember us of that ancient scarcity, which like that old woman that sold books unto Tarquin, 
Dionys. Hal. lib. 4. antiq.  enhanced the price to so high a rate, as might have made a Tarquins ransom: When questionless many men in this place laid both wit and wealth together, to compass with a common purse, the joint purchase of a little outworn dark & difficult manuscript. If this were but one of the Themes of our meditations, it would sink at length into our affections; if our affections were truly moved, they would call upon us for thankfulness; if thankfulness did appear clearly, to be our debt, we would return it and express it (as near as we could) in the same, or the like kind, striving to the utmost of our power, to enlarge the means of knowledge both by words and writing. GOD knows I desire not, that any who travel only with the wind, should be delivered of their emptiness. I do not, I need not here exhort the soming brains of this age, to soil clean paper with their unchaste scurrility: such weeds (being nourished in the composte of carnal humours) grow too too fast of themselves. I should rather commend the Procrustes of Rome, that would proportion the bodies of all writers to the bed of the harlot, for inhibiting profane and obscene Pamphlets, did I not think that it were not so much for detestation of them, as to countenance his other expurgations, more cruel to the dead, then ever was Spanish Inquisition to the living. But because the pen of Antichrist commands so many ploughs in Europe, and you whose hearts have indicted good matters, may weep with that great Calculator before you die, 
Suissetus.  because you cannot read your own observations, for the private and public good, I beseech you, that as your tongues have been like the pens of ready writers: so your pens would be like the tongues of ready speakers. Great must be their reward, who treading in the steps of the blessed Prophets & Apostles, shall write of the great things of the Law, whereof I am now to speak in the next place.  
The great things of my Law] By this addition of greatness, attending upon the Law, you plainly perceive the great Lawmakers purpose, to give it here an honourable commendation, whereunto because it is our duty like good subjects to subscribe, we may do it in David's language, The Law of the Lord is perfect, 
Psal. 19  the testimony of the Lord is sure, the statutes of the Lord are right, the commandment of the Lord is pure. I confess, Saint Paul seeketh the Law ceremonial, 
Gal. 4.  by the names of Impotent and beggarly rudiments. But it is comparatively, not absolutely, not as it was a schoolmaster unto Christ: but as it was without Christ, or rather as it was set up against Christ; I deny not, that he speaking of the moral Law, showeth how the same commandment which was ordained unto life, was found to be unto him unto death, not directly, but occasionally, as himself interpreteth himself, 
Rom. 7.  Sin took occasion by the Law: 'twas then a scandal taken, not given. Otherwise in itself considered, this heavenly doctrine cannot want any praise, which choice and variety of Scripture can give to the best of God's ordinances: yet let me speak but once more for it, before I come to justify what I speak by comparison. An expounder of the Law, who had not observed the least, 
Math. 22.  asked our Saviour which was the great commandment, to this end, as Saint Jerome thinks, that whereas all the things which God had commanded, were great, upon assignation of any one above the rest, he might take occasion to accuse him: wherefore Christ's answer is full of good circumspection, delivering him first an Epitome of the former Table, and then subjoining, that the second was like unto it. Lastly, adding that in both, did hang all the Law and the Prophets, as if all were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The wonderful things of God, the great things of the Law. And indeed, be it that this greatness is a word of quantity, or let it note perpetual dignity, or largeness of extent between it and men's precepts, you shall find no resemblance of proportion; for besides that eternal bliss, the end hereof (I mean, of this whole doctrine) is above the reach, and beyond the Horizon of all humane learning whatsoever, the Author (in respect of whom part of it is termed the Royal Law, jam. 2.8.) hath so ratified it, that it gives all other decrees of man (though they were as of the Medes & Persians) challenge in this behalf unanswerable. None of them all can match this everlasting Gospel, themselves being judges in unchangeableness. For suppose john Gersons construction of Socrates modestic, and the Academics reservativeness were too too charitable (whereas 〈◊〉 he thinketh their reason of it, might be, because they might think no stable truth, or constant Law was to be looked for but in God alone) yet that testimony which Saint Augustine borroweth from Seneca, 
Lib. 6. de Civit. Dei, cap. 11.  is a plain confession, how the jews, accounted otherwise but a contemptible people, wheresoever they came, victivictoribus leges dederunt: Being conquered, gave Laws to their Conquerors. What do I spend my breath in this argument, since all men, the chiefest point of whose maiefty is to make a Law, will grant that their best Topick places, to commend their learned constitutions, lieth in the derivation of them from God's commandments? & they truly think that they can no way 〈◊〉 confirm them, better, hen by confessing whence they stole them. Wherefore upon experience that God's Law still continueth, & men's Laws are transitory, every man may say with the Prophet David, I have seen an end of all perfection, but thy commandment is exceeding large, exceeding large indeed, for in extent it reacheth to the very secret purposes, and most inmost affections, entering thorough (like that other thundering voice of the Lord, which maketh the Hinds to calf) dividing the soul and the spirit, there like an Anatomist searching and prying into every piece of a member, and reading a long lecture upon the smallest portion of every particle, spelling, like a Critic, the fractions of unperfect, and as yet unshapen cogitations of concupiscence: whereas of a thought, kept within the compass of a thought (if a sinner can wash his bloody hands with Pilate, and not betray his bloody heart by word, deed, or writing) no Law of mortal man can possibly determine. And therefore it is excellently spoken by Lactantius, Sapentia corum ut plurimum efficient, 
Lib. 3. cap. 26.  non abscindit vitia, sed abscondit. The utmost effect of this world's wisdom, is but to drive corruption inwards, & in making men comformitants, many times to make them hypocrites. Nay farther, so short hath it come of this outward conformity, that we find in histories, how men, wise men, have not only winked at gross transgressions, but themselves grossly transgressed, and that not in their actions alone, but in their constitutions: the plain conclusions & secondary precepts of nature, threatening to trespass almost upon the very common principles, whilst murder among some hath been scarce punishable, adultery pardonable, and thievery among many commendable, but Gods more pure, perfect and unchangeable Law leaves no evil uncensured, no good uncommended, for which large comprehension, the ten Commandments are by Peter Martyr compared to the ten predicaments; wherefore I trust I may well conclude this point with Moses, What nation is so great, that hath ordinances and Laws so righteous, as I set before you this day?  
Here the very worth and the exceeding great perfection of this sacred doctrine, though all advocates should be corrupt, and all Champions Cowards, seems to me to plead, yea to fight for its own right and interest, not that it may be a bare advertisement, which is granted by the adversary, but a rule, as it is called Gala. 6. Phil. 3.1 Cor. 10. nor a potential rule only in regard of fitness (may it please the Church so to pronounce it, for that it prefers the voice of men, before the voice of God) but an actual rule; nor partial only (for that is contrary both to the nature of itself and of a rule too) neither of which can admit addition, but totally definitive and directive for God's service and all our actions.  
These things often inculcated, and seldom seriously contradicted, which you know where to find more fully proved, I can but salute by the way: and I would to God the Papists doctrine only, and not our practice also made a leaden, and a Lesbian rule of God's commandments. But as their tenants were first invented for profit and advancement, than Clerks were set on work for arguments to maintain them. So, though Bala●m be dead, and johanan dead, their children which tread in their steps, are still alive, that is, they that will purpose, then seek the Prophet, they that will determine, then ask Gods consent afterwards: to speak yet more plainly, they that will resolve with the most part for Bribery, for Simony, for their own commodity in elections, in competitions, in resignations, in compositions in their thriving, in their rising, in any thing, and a long time after their vows, perhaps inquire what rules or examples among the Divines, are of their opinion. O the preposterous proceeding of a carnal, nay of a devilish imagination! must God's infallible word, the straytest sceptre of purest righteousness, come unto us to be measured? and shall the crookedness of our perverse inclination be the standard? may we then make stark Idols of our own wills, set shoulders and heave with might and main at the borders of Christian liberty? May we make ourselves large rooms, and erect a Court of faculties within our breasts, to dispense with such desires, as we are sure abhor this rules examination? Tell me (beloved) are we the men? can these things thus be? and is it possible that we should be flattered, as though we were all this while God's servants? 
10. Confess. 16.  Optimus Minister tuus est, qui non magis intuetur hoc à te audire quod ipse voluerit, sed potius hoc velle quod à te audierit, saith Saint Augustine. This may be told us and told us again, in the mouth of two or three witnesses, but I know not how the stubborn Soldier Marius cannot, that is, will not hear the Laws for clattering of armour. Let God's Ministers lift up their voices, stretching and breaking them into hoarseness, Satan that cunning silversmith, raiseth a louder noise and uproar more agreeable to our humours: so are these great things of the Law drowned in some clamour, or other ringing in our ears, Great is Diana of the Ephesians. Then if the conscience, the first act of whose office is to apply the Law, after the massacre of many Christian virtues, which satan hath made come unto us in the phrase of jobs messenger, I only am escaped to come and tell thee, we like not the message, we will imprison the messenger, withholding the truth in unrighteousness. And as those old Idolaters that offered their children in the fire to Moloch, 
2. Chron. 28.  made themselves deaf with instruments, that they might not hear their pitiful lamentations; so some delight or other, some pastime or other, serves to dull and stupefy our hearts, that our conscience in itself, perhaps more tender than a tender Infant, miserably lamenting before the flames of hell, may not be perceived. Then if the subsidiary grace of God, come to secure or relieve our crying & ●ying conscience, we are ready to quell and quench it, grieve and despite it, 
Isay, 37.3.  Thus are the children come to the birth, and there is no strength to bring forth: Strength enough, but it is to strangle them, no strength to bring forth.  
The Midwives of Egypt feared God, and therefore preserved the children alive. But alas, the stil-borne motions of Gods own Spirit many times may testify to our faces, that we are bloody midwives. Last of all, if God himself come in his Ministers, to breathe the breath of life again into those motions we have murdered, we show what we are; for as churlish Nabal, so wicked that a man could not speak unto him, asked, Who is David? who is the son of Ishai? So, though we do not speak it out with Pharaoh, I fear we lisp it within our lips, Who is the Lord, that we should hear his voice? God unto us is become as an alien, and the great things of the Law are accounted as a strange thing; and this was Israel's estimation, whereof I am to speak in the last place.  
But they were counted as a strange thing.] This strangeness is not attributed to the persons directed alone, as the Chalde-paraphrase readeth it, but to the direction with an obiective relation to the persons; neither doth it imply in them simple ignorance only, but want of reverence and respectfulnesse. A man may be strange, first, when he is not perceived; Barharus hic ego sum, quia non intelligor: Except I know the power of the voice, I shall be to him that speaketh an alien, and he that speaketh, an alien to me. Secondly, and more especially (because men love their own better than that which is another's, a supposed ground of one of Aristotle's arguments against community prettily declared, by that Apolog of Gell●●●, lib. 2.29.) a man may be strange when he is neglected and contemned: They that owed in my house, and my maids took me for a stranger, I was a stranger in their sight, job. 19 So the Law may be said to be strange, when 'tis unknown, and so the hearers are fools privative; and when 'tis uncared for, and so they proceed higher, and are fools possessive. Answerable to those two significations, wherein the great things of God's Law were strange unto this people (as all supernatural truth must needs be to all men merely natural) there may be rendered two reasons why it should be so reputed. First, because of a negative indisposition to receive it, for want of the Spirit, which only revealeth the deep things of God (which the old Prophet knew well enough, 1. King. 13. and therefore he contradicted the man of Gods charge no other way, but by pretence of a second reuclation) and by consequence, by want of faith the first borne of the Spirit, concerning which that of the Septuagint Esa. 11. (which some Fathers follow) is a sound position, though I dare not call it a sound translation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: If you will not believe, you shall not understand.  
Secondly, for a positive disposition of resistance against it in their own wisdom: The wisdom of the flesh is enmity against God; it is not subject to the Law of God, neither indeed can be. Whence that must follow, which is worth a Scholars meditation, that the more any man is confirmed in the judgement of sense, reason, and experience, the farther off he is (without special grace) from God's Kingdom. Nicodemus (though a master in Israel) wondereth at regeneration: so that every proposition in such begets a question, how can these things be? Will you see all that I can speak to this point, in one place exemplified? you may see it, Acts, 17. where Paul preacheth jesus and the resurrection, but they cry out, What will this babbler say? he seemeth to be a setter forth of strang● gods: may we hear what this new doctrine whereof thou speakest, is? for thou bringest certain strange things unto our ears. These were not the vulgar, but the Philosophers, of no vile City, but of Athens, which was the Greece of that Greece which counted all the world (besides their own inhabitants) Barbarians.  
Now if in Israel, or in Athens, the great things of God's Law be accounted as a strange thing, we must not marvel if godly men be taken for signs and wonders in Israel, or in Athens. For that they that walk according to the rule, should be deemed miracles, where the rule itself is taken for an hidden mystery to me it can be neither miracle, nor mystery. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Saint Peter, 
1. Pet. 4.4. , They think it strange you run not with them to the same excess of riot. The Hen that hath hatched Partridge or Pheasant's eggs, seeing them soar aloft, looketh strangely after them, because she knoweth not that they are of a higher kind. The world that in some such sort hath brought up God's children (for that which is natural, is first, & then that which is spiritual) when they take a flight somewhat above the world, standeth amazed, because it is ignorant that they are of a better generation: thus you have heard briefly, in what sense, for what reasons, with what consequents, the great things of the Law are accounted a strange thing.  
Now let us be bold in the conclusion to ask what is the degree of this great Law's acquaintance in this place? whether it have indeed the sincere welcome of a friend, or the sleight and transient remembrance of a stranger amongst us? 
Act. 28.  The Barbarians of Melita shown Paul no little kindness. God forbidden, that our Athens, as that Athens of old, should use him like a Barbarian; yet other Authors we can learn by heart, and have the Text at our finger's ends: but let a Text of Scripture be pressed upon our consciences from the mouth of the Preacher, Aristotle we know, and Plato we know; but who are ye? Quis nouns hic nostris successit sedibus hospes? If we be to speak at home, we would not be thought ignorant of Grammatical congruities, and proprieties (things which might be more precisely kept, especially in public, without derogation on of gravity, or exprobration of curiosity) if we be to converse abroad with others, digitum exere peccas, the nicest rules of decency are thought worth the learning, things which well used, serve to stir up, and maintain loving kindness. But not to know Christ, is no false Latin, sencelesly to wound him thorough with fearful oaths, is no breach of good manners, our complement is complete enough without him. Alas, no negligence or ignorance can make us be pointed at for punies, or for freshmen here: do I descend too low (my brethren) and speak I but of trifles? Blame yourselves then, ye that tithe Mint and Rue, and Cummin, and pass over the mightier things of the law. When Alcibiades came into a School, ask the Schoolmaster for one of Homer's works, and the Schoolmaster answered, he had none, he up with his fist, and gave him a sound box on the ear. There is a keeper of Israel, that with a watchful eye visiteth hourly the Schools and Colleges of our Prophets, if he take, shall I say thee a Prophet? no, that were too foul a shame, I will not suppose it, or once suspect it: but if he take thee a fair Professor of Christianity, without this book of thy profession, though thou presently feel not his hand, and thine ears do not tingle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: God shall smite thee thou whited wall. But if we have this book, and for our use many thousands more, living for all that like beggars in the midst of our wealth, and like strangers, amongst our own servants, what may we, nay, what may we not fear? Moses shall accuse us, the word that Christ hath spoken shall judge us, john 12. Let us cast up our helps, our means, our provision, so have we the number of our accusers: our walks, our retiredness, our Maintenance, our Languages, our Lectures, our Exercises, our Libraries, we cannot reckon them: Lord, Lord, thou knowest we shall reckon for them. In that thy day thou mayst justly say unto us, Depart from me, I know you not, if in this our day, 
job 21.  we shall say unto thee, We desire not the knowledge of thy ways. If it will be no good answer then, it is a shift, and no good answer now to say, I am no Divine, this is none of my profession: for all learning, as you have heard, without modification hence, doth make but strong holds, and high things to keep out such batteries, as come not always from our enemies. We are sheep, and of Christ's fold, 
John 10.  My sheep hear my voice: we are children of Wisdoms household, 
Matth. 11.  Wisdom is justified of her children: 
Mich. 2.  we would be thought honest men, Are not my words good to him that walketh uprightly? We would be made blessed men, Blessed is the man, whose delight is in the Law of the Lord. Here then, you blessed souls, who have begun to vow and profess in your Christian station, to follow this your exercise both day and night, let it be your crown, and your rejoicing still, that your thoughts, which are meditations upon this book, are deemed fits of melancholy, which many men scorn and deride, that your works, which are your obedience to this book, are supposed paradoxes against which most men dispute eloquently; that your speech, which is the language of this book, is taken for such a Shiboleth, as all the world beside cannot pronounce, give not one foot of ground, stick close to your vows, hold fast your profession.  
Pardon me (brethren) I know not how many rules of lesser circumstance I have broken, whilst it hath been my desire to keep myself to this one great one. And now that the great things of God's law may never be accounted a strange thing unto you, let me once for all exhort you in the Apostles words (which because they are most natural for my purpose, I wish from my heart, may be remembered, as the last words uttered in the last breath of a man expiring and departing) Let the word of Christ dwell in you plenteously in all wisdom, not lodge for a night like a stranger, but like a friend or a brother dwell, nor so dwell, that the niggardliness of our diligence should afford us but a scant and sparing measure, but plenteously, nor so plenteously, that it should notwithstanding be unconceived, or unapplied, misconceived or misapplied, but in alw●sdome: and the God of all wisdom, lead you by the conduct of his spirit in his fear, through the knowledge of his will, to the fruition of h●s glory, through jesus Christ. Amen.   

THE CONCLUSION OF THE REHEARSAL SERMON at Paul's Cross, Anno 1614  
AT length your patience hath conquered mine harsh abridgements of those delightful Treatises, which never in their whole so much as tempted your patience: verily grief in myself all along bid me believe, there was indignation in you, that so much sound learning at the first should, by my unfaith full memory, be cracked in the second carriage to this famous Auditory. IT were high time now to bless you with a dismission, or to dismiss you with a blessing, did not custom rather, than any desire at all to speak, or to be heard any longer, here command me●▪ The remembrance of these four Remembrancers only to mention (I cannot say to prosecute) some passage of holy Scripture for conclusion. Better mine interrupted meditations could not light upon, then that in the 62. of Isaiah, vers. 6. You that make mention of the Lord, or, You that be the Lords Remembrancers, be not silent. Wherein I present unto your Christian consideration, first, the condition of our office described, You that are the Lords Remembrancers. Secondly, the execution enjoined, be not silent: of which, though I purpose to be passing short, yet, if you be not weary even of your weariness, I shall have reason to pronounce your patience invincible. I come then to the condition of our office here described, You that are the Lords Remembrancers. Hamazchirim, Remembrancers, a word of office (attributed to joah in the 36 of this prophecy and Ichosaphat, 2. Sam. 8. who were both Recorders) includeth the proper act of that office, not a publication at randum, but a commemoration. This act sends us back to the proper principle, whence it proceedeth, none other faculty of the soul, but the memorative. The memorative faculty directs us again to the proper object, not occurrents of all sorts, but occurrents that are past. Reserve me then a lawful liberty to apply this civil term, to Civil Officers anon, and take it a while as this Prophet doth naturalise it in the Church. You shall need small light to discern the nature of a Preachers errand: no late device starting up upon occasion in the fantasy, but an ancient record long since enroled in the memory. Preachers are Remembrancers: because Esay looks forward ●ere towards an administration, altogether evangelical, su●fer me to lay the foundation of my proof in the Gospel which Saint jude comprehendeth in a short description, the faith which was once given to the Saints: where no wits exercised in God's book and good language, will construe once after a simple sense, at one season. For not only Hebrew, and Greek, but the Latin is more emphatical than so, Nulla reparabalis arte pudicitia 〈◊〉 deperit illa semel: Once doubtless the Apostle means with intimation of perfection so given at once, that it needs never to be given again. The self-same doctrine, Saint Paul. 2 Tim. 1. styleth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A worthy trust or treasure, with allusion to some repository: whereupon Vincentius Lyrinensis hath bestowed a large Comentaric, in his 27. Chapter against heresies, Quod tibi creditum, non quod ate inventum, quod ●cc●pisti, non quod excogitas●i, cuius non autor esse debes, sed custos, and that which there follows, whosoever can with judgement peruse that pithy Manuel, may freely renounce all collections out of other Fathers, as superfluous, in this argument, and settle his resolution upon that rule of truth, wherewith Tertullian gins his eight Chapter depraescriptionibus, a book in drift agreeable with the former, Nobis curiositate opus non est post Christum, nec inquisitione post Euangelium: After Christ, there is no further need of curiosity, after the Gospel, no use of further inquisition. Nay, Christ himself taught us not, because he brought us not any novelties from heaven. I do prevent that objection in the 13. of john, A new commandment give I unto you, that you love one another. The commandment was not new, but renewed, and how renewed? We have a diminution of the old burden, by the work of Christ, He hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3.13. An addition of new strength we have by the gift of Christ, The spirit which helpeth our infirmities, Rom. 8. The preaching of faith itself sets before us a conveyance of righteousness, contrary to that which the Law required, no contrary righteousness: for our Redeemer in his own person, did aswel perform the strictest precepts, as sustain the severe penalty of the Law to the utmost: but for life and manners, the Decalogue, without contradiction, is that magnacharta, to which, as to their common principle, all doctrinal conclusions are reducible. Let us hear the conclusion of all, Fear God, and keep his commandments, this is the whole duty of man, Eccl. 12.13. When we pass once the number of ten, in Arithmetic, the latter numbers, though multiplied unto millions of millions, can be but compounded resumptions & repetitions of the former. So the whole consent of the Prophets wholly consists in expositions and applications of those ten words, written at the first by Gods own finger, in two Tables, for which cause Malachi seals up the old Testament in his last Chapter at the very point of his passage, towards the prediction of Christ, and john Baptist with this memorandum, Remember the Law of Moses my servant. Prophet's then and Preachers be Remembrancers.  
Enough (though I might urge much more) for the many years continuance, and the continual maintenance of this present exercise. For, as after the works of God were crowned with their Maker's approbation, It was very good: all contemplations were but surueighs, 
Gen. 1. vult.  all inventions but discoveries; and all actions of men nothing in effect but imitations, there is no new thing under the Sun: 
Eccles. 1.9.  So when God's word was perfectly delivered, all Psalms ensuing were like the 105.6.7. rehearsal Psalms. All prayers like the Levites, Nehem. 9 rehearsal prayers, and all Sermons like Stephens, Act. 7. rehearsal Sermons. That we may not be ashamed to preach, that you may not be grieved to hear the same things: If you be true virgins, true sheep of Christ's flock, you will love his name, and the echo of his name, hearken to his voice and every reflection of his voice. Were your regeneration absolute, continual obedience to his word should trouble you no more, than the perpetual aspect of his countenance doth trouble Angels: How soever answerable to the degrees of your Regeneration be the degrees of your attention, likeness causeth liking. If you be changed into that Image, 2. Cor. 3. you shall desire to behold in the Gospel, as in a glass with open face, that image into which you be changed. Israelitish stomaches, stomaches loathing Manna the bread of heaven, Athenian ears, ears itching after heaps of Teachers, are no good signs and Symptoms, that the heart is of a good complexion. No good signs that the heart is of a good complexion. Alas, I would to God they did not presage a constitution of the soul, exceeding dangerous and desperate. But not unto us, or the best prayers of the best of us, be the praise given: Blessed rather be that providence evermore, which can bring means of preferment, as uncertain in our eyes, as the winds out of his bidden treasure, that so many, so reverend, so learned orthodox Fathers, sit in Moses chair, who cri● down paradoxes, amongst all their children, with a beck of their countenance. Otherwise, this universal wantonness, from which the word of God itself cannot be privileged among the people, much like febris alba, the Green sickness, ever longing for food, which is no food, would soon turn and remove to another Gospel, which is not another Gospel, Gal. 1. Oh, the wand'ring inclinations of inconstant hearers, what will they do? whither will they go? me thinks I se● th●m, gr●ene and unseasoned as they be, warping ●o●●●●●ds Papistry. There, there shall they mee●, with changes and variety's proportionable to their humorous appetites. Well knew the cunning contrivers of that policy ●ow the greater part of the world is transported up & down by force of imagination. Therefore have they devised a penance in apparel, ad●uotion upon the finger's ends to please imagination. A Transubstantiation, like a Metamorphosis, to please imagination; li●es Saints, like tales of the Queen of Fairies, to please imagination; orders of Friars of all colours, like the dream of a Painter's apron, to please imagination; Masses, Elevations, Processions, like Measures, Mummeries, Interludes, and all to please imagination. What shall I say, the time passes, your attention droops, my strength fails, I cannot, I may not stand to fill up an induction with their inventive Ideas, and Chimaeras, whence I might conclude the Popish humour, without either face of gravity in the doctrine, or foot-step of antiquity in the practice; a Religion merely Poetical, Theatrical, Histrionical. To conclude this point, and this part, as that Merchant is more likely to grow rich, who turns his gallery into a warehouse, than he who turns his warehouse into a dancing. School, or a gallery: so shall he sooner thrive in sound and saving knowledge, who borrows places of his fancy for received principles, making it serviceable to his memory, than he who by remembering nothing but such dumb ceremonies, & frisking gestures, makes his very memory fantastical. For are these the wares, for which we should exchange an everlasting Gospel, of an everlasting Kingdom? only because they that preach it, often beat upon it, and inculcate it often, because they be Remembrancers, and no more but Remembrancers. God forbidden, for grant that the fundamental Articles of faith may be taught within less than the term of a Preachers life, (which curious speculation, idle digressions, and vain altercations laid aside, I conceive not impossible.) impossible.) In the remainder, what shall he do? Either he must preach the same again, and be a Remembrancer, or be silent, and be no Preacher, which the execution of our office, the second part of my d●u●sion now succeeding, by no means will admit.  
Be not silent.] Hierom best skilled of the Fathers in Hebrew, wonders here why the 70. translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, between which two readings, there is in the sense small correspondency, whereat I have more reason to wonder: but peradventure, for as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb signifieth, to be like, and to be quiet, because nature is stilled and quieted with likeness offended with disproportion, they might imagine some such Noun, only by proportion of the language. The precept negative in sound, for that the particle not, denies that only term before which it stands, never the whole (except in an immediate posture before the verb) is in meaning affirmative. Be not silent, as much to say as speak, nay, speak continually; for this not, excluding here the privation of speech, answers after a sort to non infinitans, in logic admitting any thing rather than silence: Hold your faith, hold the truth, hold your profession, hold not your peace, Tenuisse silentia clerum. Oh 'tis the basest tenure any Minister can hold his living by. The Apostle in more words expresseth the same charge at full, 
2. Tim. 4.2.  Preach the word, be instant in season, out of season. Not that any Timothy should break through the rules of discretion, to preach at seasons in themselves unseasonable. There is a time to keep silence, and a time to speak, Eccles. 3.7. Rather that he should not be ruled by the hearers disposition, or estimation when to take his opportunities. Oportunè volentibus, importunè nolentibus, saith Saint Augustine, In season to the willing, to them that are unwilling, out of season; whether hearers be willing or unwilling, still preach the word and be instant.  
You know that graces essential to a Christian, accidental to a Minister, Faith, Hope, and Charity be personal; principally serving for the good of the Receiver, though in a second place and degree they serve for others good, because every thankful convert will proclaim the mercy which appeared in his conversion, Come unto me, and I will tell you what the Lord hath done for my soul. Whereas graces Ministerial, in which number and account prophecy comes, are Ecclesiastical, secondarily respecting the receiver, because teachers shall shine as the brightness of the firmament, Dan. 12. Principally they tend to the hearers benefit, according to the donors will, The manifestation of the Spirit is given to every man, to profit withal, 1 Cor. 12. Wherefore as on the one part, to speak in Gregory's words, Vobis & nobis parcimus, quando quod displicet non tacemus: We favour ourselves, and favour you, when we speak that which so much displeaseth. So on the contrary part, while we hold our peace, which so much pleaseth we prejudice you and prejudice ourselves: ourselves we wrap first in a criminal mischief, because silence directly crosseth our vocation, a silent Remembrancer implies as harsh an opposition as a dark light, a dumb crier, or a blind Master-gunner. Secondly, in a penal mischief, and that either of greatest loss in this life, while our gifts decay, The idol Shephearàs arm shall be clean dried up, & his right eye shall be utterly darkened, Zach. 11. Take the talon from him that hide the talon in the earth. Or else of most grievous sense for ever, Woe is unto me, if I preach not the Gospel, 1. Cor. 9 You the people our silence doth bolster and abett in your sin, many be the maxims of the civil Law, Qui non improbat, probat, qui tacet, consentit, qui per annum tacet, recusare videtur. We have a case in the thirtieth of Numbers, If a woman in her father's house vow a vow, and the father hear and hold his peace, the vow shall stand. A mute indeed is no vowel, yet a mute among vowels cannot avoid the office of a consonant. Secondly, our silence doth draw on your punishment. Your punishment both temporal and eternal: for a City or a people are never nearer a woe, then when they suspend the threatening, and say to the Prophets, Prophesy not, Amos 2. News came to a Town, as some think in Italy, once and again, that the Enemy was approaching: well, he did not approach. Therefore they made a Law, that none should bring such rumours of war, such news of an Enemy. Not long after, the Enemy came, besieged, assaulted, ruinated the Town, of those ruins nothing remaineth at this day for remembrance, but a proverbial Epitaph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That town was destroyed by silence. Yet this you may justly think as nothing, in comparison of punishment eternal, That also followeth upon our silence, Where there is no vision, the people perish, Prou. 29.18. For we take not silence here, in any metaphysical consideration, as a mere privation, Non entis nullae sunt operationes, that which hath no being, can have no working; and he which speaks nothing, speaks no harm. But we take it in a legal consideration as a grand omission. So be that is bound to work, must give an account of his idleness; and he that is commanded to speak, shall answer for his silence, and good reason: for as the darkness of Egypt was a darkness that might be felt, so the silence of a Remembrancer is a silence that smarts, and smarts at the quick. If you trust not me, trust S. Gregory, Tota quotidie occidimus, quot ad mortem ire tepidi & tacentes videmus. Every day we kill as many as we suffer to die, by the coldness of our zeal & silence. Or if you give no credit unto his words, I hope you will give credit to his argument, Lib. 33. Ep. to Venantius, Paul kept nothing back from the Ephesians, Act. 20. and thence inferreth, I am pure from the blood of all men. Mundu● ergo à sanguine eorum non esset: si eis Dei consilium anuntiare noluisset: He had not been pure from their blood, if he had not declared unto them the counsel of the Lord; or last of all, if you believe not his argument: as many as believe the Creed, are bound to believe his Author, Eze. 3. When I say unto the wicked, Thou shalt surely die, and thou givest not him warning, nor speakest to warn the wicked from his wicked way to save his life, the same wicked man shall die in his iniquity, but his blood will I require at thine hands, guilty of silence then, and guilty of murder.  
Therefore you that be the Lords Remembrancers, be not silent, you have not forgotten that, because the word of the Text was a civil word, I reserved to myself a lawful liberty, to apply it unto civil officers: For though Saint Augustine saith, upon the similitude of the deaf Adder in the Psalm, Non undecunque s●militudo datur, res ipsalaudatur, Every thing from which a similitude is drawn, is not commended. Yet when you have one officers diligence proposed as a pattern to an other officer, whatsoever inference holds against the neglect of the latter, holds much more against the neglect of the former. You then that are the King and Kingdom's Remembrancers, know that we must follow you: therefore you must go before us. Satan hath his Remembrancers in all assemblies, they vouch their precedents, Thou shalt find in the book of the records of thy Fathers, that this City is a rebellious City, Ezra 4. they vouch their Law, We have a Law, and by that Law he ought to die, joh. 19 Shall they speak without a calling? and will you that have a calling, hold your peace? what will you answer to those voices, which sent you hither? They will not hold their peace, if you hold your peace: if you hold your peace, they will wish with tears and grief of heart, that they had held their peace when they chose you. Or if your might knows how to shake off the poor men's clamours in the Country, what will your consciences answer unto God? Your silence may hazard his glory, nay diminish no less at this time, than the silence of a Remembrancer in the Exchequour may diminish the King's Revenues; or if his glory find other issues, as it may find innumerable; Tell me, how doth your silence provide for your own posterity? You must be contented to hear what Hester heard, cap. 4. If thou holdest thy peace at this time, then shall enlargement and deliverance arise to the jews from another place, but thou and thy Father's house shall be destroyed. Pardon (I beseech you) my boldness; I confess you have lately made it much less necessary, by laying down the best, and most religious ground of all good remembrance: Do this in remembrance of me, only let the rest of your proceed ever look back unto this devout beginning. Remember Majesty, and bring not the least discontent to our Sovereign Lord the King, provoke not a Lion, remember piety, and breed not discord in our Church, beware of the concision, remember the Commonalty, and suffer not a decay to prevail in the Kingdom speak peace unto the people, Mordecai, 
Hest. v●●.  blessed Mordecai was next unto King Ahashuerus, great among the jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace unto all his seed. O you that have either greatness in your eves, or goodness in your hearts, set before you this example of a true Patriot, a true Parliament man; why are your dead desires at a stay, where is your courage, what is become of your ambition? It is impossible that man should live and love his Country, who would not in the midst of all earthly happiness, be contented to part with the whole world, (provided that he might make even with God through jesus Christ) and leave behind him such a Testimony, such a Legacy, Orbi quietem secula pacem suo, haec summa virtus petitur hâc coelum viâ.  
To shut up all with a general application unto the hearers, according to the meaning of this injunction, which we have taken upon ourselves, as truly belonging unto our vocation: If we the Lords Remembrancers may not be silent, without all far-fetched motives; The very strength of a Relation between us and you, derives an inevitable enforcement of attention upon you. For if the Apostles question seem reasonable, how should they hear without a Preacher? is it meet, think you, that we should fight as men that beat the air? why should we preach without hearers? I grant that the men of these latter times have cares judicious enough, I hear them praising voices, magnifying the learning, extolling the gifts of teachers. Nay, you would soon confute me, would I deny that many painful labourers are in the highest places of the Church: But (beloved men and brethren) there is one preferment yet behind; and that most proper unto preaching, a preferment in the hearts of the hearers. If Preachers were at your hearts, all your works would prove effectual examples, and your examples would prove a second kind of preaching. It is not for the small relics of my strength here to begin a quarrel, though a just quarrel, with your lives and actions; yet I must tell you for my last farewell, how though there be many good & gracious men amongst you, yet the desert of the greater part hath brought such a slander on the better part, that the world thinks and speaks, as it thinks abroad. The Citizens of London, God bless us from the Citizens of London, they care not, they pass not for the means, whether warrantable or unwarrantable, so their ends may be profitable. As if you were those only Merchants of the earth, who fill your sails, and fill your ships, and fill your houses, but cannot fill your souls. Never considering that like some. Merchants upon the coasts of Lap-land, you buy your winds of the devil. Where this report, or any bad reports are true of any; while all the skill of most Preachers in the Land at one time or other, in one place or other, doth empt itself within your walls; I refer me to your consciences, whether the cause can be want of preaching. Would you know the true cause indeed? The man that calls himself veridicus Christianus, the Christian telltruth, speaks of a Lady who demanded of her servants, whether the Sermon were done or no? They answered, I, 'twas done. She pleasantly replied, Dicta non fact a concio, 'Twas spoken, 'twas not done. You have had Sermons for liberality against extortion, for charity against usury, for mercy against cruelty; Sermons ever spoken, never done. O these were tedious Sermons! judge you that have been hearers, on whose side lay the tediousness. I will hold you no longer: now you may say, This long Sermon is spoken and done by the Preacher, God grant we may say, 'Tis practised and done by the hearers.  
Most gracious God and loving Father, which out of thine abundant mercies, hast so richly provided for thine unthankful servants, such instructions for their understandings, such persuasions for their will, such repetitions for their memories, crown all this labour with fruit and good success from heaven, to the glory of thy Name, the comfort of the Preachers, and salvation of their Hearers, through jesus Christ: to whom be praise for ever.  
FINIS.