TWO SERMONS, ONE PREACHED AT PAUL'S CROSS DECEMBER 20. BY ROGER LEA Master of Arts, of jesus-colledge in Cambridge: and Preacher at S. leonard's Shoreditch, in Middlesex, by LONDON.  
ANOTHER Preached in Paules-Church, Decemb. 26, being S. Steuens day, by JOHN SQVIRE, Master of Arts, of the same College: and Preacher of the same Parish.  LUC. 22.38. Ecce duo gladii hîc. 
LONDON, Printed by W.I. for Nicholas Bourne, and are to be sold at the Exchange. 1619.   

THE SCEPTRE OF RIGHTEOUSNESS.  
A SERMON PREACHED AT PAULES-CROSSE, DECEMBER 20. 1618.  
By ROGER LEY, MASTER OF ARTS, and Minister of God's Word in SHOREDITCH.  PSAL. 45.6. 
Thy throne (O God) is for ever and ever: the sceptre of thy kingdom is a right sceptre.  
Thou lovest righteousness, and hatest iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.  
Anno Dom. 1619.   

SPECTATISSIMO VIRO DOCTORI MOVMFORT IN ECCLESIA Sancti Pauli London Canonico Residenti, huius vitae foelicitatem & futurae gloriam.  
FESTO iam peracto (Vir insignissime) cessantibus exparte Ecclesiae vestrae Exercitiis, quibus Auditores intenti, ad legendum minus vacârunt, prodit Libellus noster.  qui prius in audiendo fuerunt occupati, iam incipiant fieri Lectores. Si quis igniculos aliquos retineat ex illis Sacris conceptos: hîc si velit animum exerceat. Cuius reiansam praebet materia non multum à tempore dissentiens: agitur enim de perpetuo salvatoris nostri regimine: versumque Textus huius ultimum ex Psalmo 110. Apostolum citare volunt Interpretes. Qui Psalmus Natali Dominico legendus ab Ecclesia nostra proponitur. Tractat enim De virga virtutis quam ex Sion emittet Dominus. Fateor quidem me animo non intrepido hoc Opus evulgare: Prelum autem quasi praelium periculi plenissimum reformido. Obiiciant fortasse nonnulli iuventutem mihi; ideoque silentium quinquennale potius indicerent. Quibus nihilominus respondeo, in hac aetate iuvenili quinqu●nnalem taciturnitatem effluxisse. Ab initio quoque proposueram inter humiles Mirycas delirescere nisi gravioribus excitatus consiliis: lenta haecingenii vimina (quae propterea magis flecti poterant) huc●sque sustulissem. Si quis praeterea sortem me●m & locum in Ecclesia mediocrem obiiciat, hunc omitto, nam dona theologica qualiacun que sunt ab aestimatione fortunae & dignitate loci prorsus pendere non debent. Contra hunc error em ut dicam quod censeo, Tacendo, ei favere non est virile: quinetiam aptius iudicavi scribendo ad confatationem tanti criminis me offerre, Ipsa siq●idem Poemata hoc ab Authore suo exiorserunt Fortunam Domini non meru●re sui. Solus au●em periculosa haec itinera non suscepi, sed ab alio quasi fultus & stipatus. Vique si sax haec mea in mari turbido se ostendens, Hele●a quaedam & portentum videretur, cum tamen appareo sub duplic● specie, fortunatos cuentus declarar● mihi videor; nunc autem sub Castoris & Pollucis titulo bonas interpretationes sperare possum. Haec humanitati tuae & doctorum hominum judiciis credo satisfacere, illis autem quiminus literati buius Orationis sensum non percipiunt nihil extra concionem afferre decrevi. Necesse habui contra eruditorum censuras severiores scuto instar Fab●i desensionem parare. Pro caeteris verò, non est tam● gendum clypeo Fabii quàm gladio Marcelli: scilicet errores & peccata, ipsa aggredi concione potius, quàm in principio longiores ambages coutexere.  
Ad te quod spectat (reverend Virro) alius Scriptor cum te multa benevolentia prosequatur; ut Opus hoc tibi dicarem, hortator erat acerrimus. Novit enim in me bene merita tua, meque memorem beneficii, etsi mentem alique testimonio gratam comprobare neglexeram. Accipe igitur in biliothecam tuam amplissimam parvum hoc animi gratimunusculum Naturalicursu parva flumina ni ingentia maria se emittunt: Eadem ratione, minoracerebri fluenta conseruationem sui in Oceano tuo desiderant. Deus te tueatur incolumem, ut prata Domini rigare valeas, inque alios extra laetos Academiae fontes sitos, ex tua redundanti● gratas aspergines derivare.  
Dignitatis tuae cultor amantissimus, ROGERUS LEY.   

THE SCEPTRE OF RIGHTEOUSNESS.  
A sermon preached at Paul's Cross the twentieth day of December, 1618. being the fourth Sunday in Aduent.  1. Corinthians 15. vers. 24, 25. Then cometh the end, when he shall have delivered up the kingdom to God even the Father, when he shall have put down all rule, and all authority and power. For he must reign till he hath put all enemies under his feet. 

ALL Scripture is profitable and maketh the man of God perfect saith S. Paul, and therefore the Law of God is called a perfect Law in the nineteenth Psalm. Not that every matter concerning this life and the common affairs of this world must be brought from thence as some upstart Doctors in our kingdom once did teach: For these men not knowing how to keep within compass, have given more than it is capable of. For as one did well observe against them, every part of Scripture may be called perfect, as well as the whole entire body of Scripture: as every part of a man is perfect for the end it was intended; although it be not the whole man: Among those I have here propounded a perfect part, like unto the head which containeth in it all the senses, and from which the sinews do spread themselves to give life and motion to the body. The state of heaven: The state of earth: The state of hell in some sort being here described, The end of this life being set down, and another without end.  
A government here, by men, there by God: upon which causes is built the frame of our obedience and our due reverence to the divine Majesty most surely confirmed. So than you see perfection in the text, concerning a perfect expounder; that care concerneth me, whom although I find not of worth sufficient to manage so great a province: I ground upon his words that said my strength is made perfect in weakness. Concerning a perfect auditor that concerneth you: See then how Cyprian describes him in the second Epistle to Donatus. Tam ore, quam mente, totus auditores, & hoc amore quo diligis. An absolute hearer shows it by a fixed countenance and steadfast gesture. Secondly, by a mind willing to be taught and to go away better when the sermon is done, and thirdly, by a loving mind, to accept well that which is spoken, and kindly to censure. If we can thus frame to the text, then may we also bring our business to some perfection. I shall with prosperous speed be at my end, and if our life be but a span long as the Psalmist speaks, your life is like the sermon and our time usually figured by the hourglass: your end shall shortly follow mine, as it is in the 〈◊〉 Psalm. Thou bringest our years to an end as it were a tale that is told. Let our endeavours then concur, that we may profit by the work, and enjoy that end in the beginning of the text. Then cometh the end, etc. So may the word of God appear perfect, for the law of God is a perfect law converting the soul in the seventh verse of the forenamed Psalm, that which is perfect may make perfect: showing in itself a sound perfection, because it works in us a sincere conversion. These words may be taken as an argument of the resurrection, (among sundry other reasons that I omit because of abundance of matter herein contained.) For Christ must be an absolute king, to honour and advance his subjects into glory by raising them up into life eternal, and confounding his adversaries the last whereof is death. And as it augmenteth the glory of a king to reign a long time, to make a manifest and a large declaration of his power, in sundry ages, and much variety: so Christ doth not on the sudden end the world, but defers his accomplishment thereof till he hath reigned a certain time, To put all his enemies under his feet. Secondly, these words are for comfort. If any should be over hasty to leave this life, to come to that better kingdom, here S. Paul seemeth to give a reason of Christ's long tarrying: we must not expect our end before our Lord appoints it, but continue in the field and keep our ranks against the enemies under our captain, till he end the war and bring us to a place of rest. Because as Caluin saith, Non est consentaneum medio stadio nos coronari, We must not enjoy our crown before we run our race, but as constant runners hold out till we come at the journeys end.  
We may divide these two verses in the words of Aquinus, here is first adaptio boni, the performing of good, & remotio mali, the removing of evil. Both here by Christ are wrought as a pattern to all rulers, that for the time they are in office their conscience may tell them, this good have I done, and this evil have I repressed. For he that will hurt none, and do good to none, but thinks it good sleeping in a whole skin, and the safest course not to meddle, carrieth a resolution not worthy the mind of a superior, but by our saviours example he must hazard and put forth himself. So in the 24. verse he sets by the good; Then shall be the end when he shall have delivered up the kingdom to the Father. And in the 15. verse expels the bad. He must reign till he hath put all his enemies under his feet. And as Anchises gave counsel to his son in the which the Romans seemed to brag for executing the precept. Parcere subiectis & debellare superbos. 
Aenec. 6.   
To spare the subjects and to pull down the proud, The first is practised here in the 24. verse, parcere subiectis, To spare or rather to honour the subjects, Then shall be the end when he shall have delivered the kingdom to the Father; and the second is expressed in the 25. verse, there he pulls down the proud. He must reign till he hath put all his enemies under his feet. Concerning the verses in themselves severally considered; In the 24. verse consider first an end of the old world▪ Then shall be the end, the estate of the new world he shall have delivered up the kingdom to the Father, and the manner of government without degrees of secular power by God immediately, He shall put down all rul, and all authority and power. In the 25. consider. The kingdom, and the conquest, the kingdom, he must reign, the Conquest, till he hath put all enemies under his feet. In the last consider the parties vanquished, his enemies, and their miserable overthrow & discomfiture under his feet. They are put under feet. In the first place we have the last estate of all the world to consider, Then cometh the end. In every business the last issue must be first concluded, as in running a race we first agree of the end to which the swift motion of the course must aim, and approach. In shooting, the mark and scope it first set up. Therefore it is observed that practical sciences must be handled per methodum analiticam ● fine admedia. We first set down the end, and then the means that leadeth to the end. Of ends there are two sorts, first an end of destruction; and secondly an end of accomplishment when a thing is finished. The one is a bad end, the other a good, by the one a thing is ended, that is, to say consumed: by the other a business or work is ended, that is, it is perfected. In this place Beza understands the latter, the world shall be ended, that is it shall be perfected. But to speak properly, we may understand both. For an accomplishment cannot be without the destruction of some thing. Generatio unius est corruptio alterius, when a new thing is form, the old thing must be altered, according to the 36. verse of this chapter. That which thou sowest is not quickened except it die.  
Briefly then of these two ends in order. First, the world, and the inhabitants, and all things that we enjoy, must have an end: they must be destroyed and consumed. Every thing that seemeth most strong and beautiful, must in the end vanish and fall away. The cause of this is sin for when things are in their height, they abuse their time, they bear not themselves aright in the midst of their glory, the gifts of God are abused, and therefore he plague's the earth and destroys the world: men are the abusers, and therefore that time which giveth them leave to sin, bringeth them likewise to an end, and burieth them in a common destruction. This is the nature of sin, it is still a destroyer. God did threaten Adam in paradise at the first with moriendo morieris, in the day that thou eatest thereof thou shalt die the death. And ever since where sin hath been committed with a stubborn hand, God hath punished with destruction and desolation. Even from hence must every one confess that he is a sinner because he carrieth a body subject to corruption, and in time death shall seize upon him. When as the Lord did see that the wickedness of man was great upon the earth before the flood, he brought that deluge to overflow the world, that the waters might break the heart and strength of the earth, that men's lives might be shortened by the putrefaction of the Elements, and so weakness be brought upon the world. We may see it by examples. No lived 950. years, Terah the father of Abraham lived but 205. years, and joseph that was in a near generation in the descending line from Terah, died at the age of an hundred and ten, in the 50. of Genesis and the last verse. So the years of men after the flood were strangely altered, ever from 950. to 110. in some succeeding ages. Sin is the cause of all this. Tyrants that rule enjoy their kingdoms but a while as histories can testify. For because their vices and cruelties are most untolerable, they are soon ended. And ungodly men they live not out half their days, the Lord hath said it, and God performeth it, when they are an impediment to his work, & when their iniquity cannot be endured, although it be not always so. For he worketh diversly as he findeth occasion: sometime he smiteth, sometimes he suffereth, his providence being not tied to any limits. But sin according to the nature of it worketh a man to his end, and still playeth the part of a destroyer. If this be so, let us be careful to avoid it, and careful to amend it, make an end of sin before God make an end of you. For know this, where iniquity is: God's hatred followeth, and will cut down that which displeaseth him with a final confusion. Yet sin is of that nature that it desires to be continual, the delight of it coveteth to be everlasting, when a man is taken captive and won to carnal bewitching pleasure: he wisheth to dwell there without ceasing or interruption. How unequal then is vice in the proceeding: for although it make an end of the sinner, it will make no end of itself. Hence it is that repentance is deferred, and suffereth so many procrastinations till a man find a fit time, a better inclination of his heart within, a more convenient opportunity without, so making his transgression to continue. Hence is it that the evil servant saith, my master doth defer his coming, therefore he smites his fellow servants and goeth on with a presuming boldness. And will not forecast his heavy events, nor consider, that although his master defers his coming; yet he cometh after his deferring, and at last will end his enterprises with unwelcome issues.  
And to what purpose shall the world spin out an ungodly third? when this fatal stroke shall cut it off: what fruit shall a man expect from a falling tree. Pleasure and content being once changed become more sorrowful; even as a man's sorrow being changed is so much more pleasant. Alas this end is that which reacheth not sin alone, but for our sins cuts off all that this earth can yield. The principal matters of a man's estate, that he desireth to get together for his soul to rest on, by lawful and good proceeding, his end will cut him short of a full fruition, and make his desires lame in his greatest purposes. This did Severus the Emperor truly see and find by true experience, who having passed through many adventures at last died in our land overladen with troubles weighing with himself what his life had been, he broke forth into these speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— I have been all that might be, and now am nothing the better. This end is that which overturneth all, and will give a foul wound to the fairest member of our earthly happiness. The second is an end of perfection.  
For the Lord hath so tempered his heavy blow with mercy, that the good shall gain by the fall, that God which consumeth others shall perfect them. And for this end the whole world may expect. Rom. 8. verse the 21. The creature shall be delivered from the bondage of corruption into the glorious liberty of the sons of God. And S. Paul speaketh of himself and the other Apostles, not only the creatures of the world, but we do groan within ourselves waiting for the adoption, to wit the redemption of our body. Here in earth the service of God is not absolute, but in part, joined with many infirmities, the reward also of true obedience is not seen, so that the imperfection of things present seemeth to require a future accomplishment. Here we stand by faith, and our faith is wrought by hearing and reading the word of God. Now although hearing of good news be some comfort: and the reading of a letter doth somewhat rejoice the heart, that declareth the state of an absent friend: yet these are not like the present fruition of the thing desired. So when the Lord dealeth here by the sacred Gospel, the comfortable tidings of peace and joy: Yet because it is but in hearing, it seemeth to point out at something beyond, for the nature of words are only to signify or to resemble another thing besides themselves, by representing somewhat that lieth hid. So than if in this life our state doth lie in hearing, to show that we are far of, neither yet attained to our full expectation. Our end shall be an end of accomplishment, to perfect that which before did want full perfection. Again, hearing is for this life, seeing is for the next in enjoying a happy and blessed vision, a man's fight is the most noble sense of the five, therefore that must be the guide or rather the instrument that is reserved to convey the blessed gifts of the other life: that the things which are most perfect in themselves, may be derived to us in the most perfect manner. Wherefore you see that because our religion hath not all the fullness that so worthy a cause requireth: Our end shall be an end of perfection, to finish those hopes, and to make up those breaches that do keep under the mind, and do here restrame it in some sort.  
Secondly, the vices of this world do cry out for an end, that wickedness may not vaunt itself, but that a better estate and a more perfect condition may bear the sway. And indeed the vices of this world do proclaim an end of perfection. For what infinite idolatry doth even since the world stood, and at this very day overspread the face of the whole earth? How do base surfeits and riotous excess abound? How do oaths breathe forth without any reverence or regard of him that is named? What oppression and biting of poor men doth pass with haughtiness and pride? Can we now think that the just God can ever endure that these should ever stand? Yea and flourish also, and out brave his Majesty? No surely he will bring matters to a better pass, and set things in a right order by a just government, we must expect an end of perfection.  
Thirdly and lastly, as our religion doth require an accomplishment, and as the vices of men that are against religion do require a reformation, so our moral virtues that do not immediately concern God's worship, but are used as good means, and helps for it, and the ordinary things that are either for necessity or for ornament of this life: they are here so full of want that they seem to groan for a redress, to be better seated by a happy end. Our knowledge and understanding, whereby we comprehend the deep mysteries of God and the hidden qualities of his works, is full of doubt and difficulty as we have it in this life. Solomon that did wish it, and was commended for his wish, yet hear how he censured it in the first of Ecclesiastes and the last verse. Much reading is a weariness to the flesh, and he that increaseth knowledge increaseth sorrow. A man's joy and mirth, which is of worldly blessings most principal, for men scrape all the rest together to obtain it, because it is but a shadow, and a flying vanity as we have it, hear how the same Author doth judge of it who did enjoy all things his heart could desire. I said of laughter thou art mad, and of mirth what is this that thou dost, Ecclesiastes the second verse the second. To leave the mind and come to the body, eating and drinking, the means to preserve our natural life, it is no privilege above the beast, therefore the basest of all delights. When a certain Poet that loved his ease, and that content of pleasing his belly, gave Hadrian the Emperor a verse, to this effect: the Emperor being a man given to versifying.  
Ego nolo Caesaresse,  
Ambulare per Britannos, etc.  
I would not be an Emperor to march among the Britan's and to be nipped with the frosts of Scythia: the Emperor answered him in the like fashion.  
Ego nolo Florus esse,  
Ambulare per tabernas, etc.  
I would not be Florus to walk from tavern to tavern, and to bury all my days in the grave of swinish sensuality. So mean a thing is this corporal pleasure to them that truly conceive thereof. Let me leave the mind, and the body, and view the outward contents that the earth affords. The glory, the pride and honour of this life is much eclipsed with imperfection. That which is lift up in one day, may fall down the next. There is prepared a moth for appatell, and worms and putrefaction do wait for him that is advanced: when this end shall come it plucketh the highest under foot, and layeth his honour in the dust. Behold then wisdom and content of mind, the pleasure of the body, the outward pomp of worldly honour, being in themselves lawful if used with moderation, and directed to a right intent: Yet as we have them in this life they suffer their diseases. We must think of a time when they shall be perfected, and refined, for the God of nature doth order all things aright, and whereas they seem here to be kept in prison or to miscarry in divers points, they shall be rectified by an estate above, which doth fix them upon their true object.  
Then shall wisdom and knowledge receive accomplishment, we shall see the Lord as he is, not obscurely as in a glass, but face to face as the Apostle speaketh.  
Then shall a man's joy be complete and substantial, seeing he shall enjoy that is better than himself: For earthly joy is therefore imperfect, because nothing in the world is so excellent as a man's soul, and therefore it cannot rest in these inferior things, till it come to the Lord who is a spirit, even the Father of spirits, in whom alone the spiritual soul doth receive satisfaction. Then shall bodily sustentation also cease, the belly is here for meat, and meat for the belly, and God destroyeth both it and them: there shall be a feeding only of the soul, and a drinking of that water, whereof he that drinketh shall never thirst as our Saviour speaketh. The spiritual contents are set down by bodily descriptions. Howbeit the happiness is spiritual, for spiritual things are most excellent. Seeing all things must be most absolute. Aquin and Lyra have urged this text against the Turks that dream of carnal delights in a bodily paradise after death.  
Lastly, that desire of honour which God hath given men by nature, because the earth is not able to satisfy, doth point out the right way to wandering thoughts. A man ought to eschew baseness, that is, to detest sin which doth work a downfall, and to aspire to that kingdom of glory: that here by honouring God, hereafter the Lord may honour us, according to that speech given out for our encouragement. To him that overcometh I will grant to sit with me in my throne. In the third of the Revelation.  
I have here propounded two ends for you, an end of destruction, and an end of perfection. The first end is for all, the second for a few. For us let it be our care seeing we must end: let us end the best way: let us not lose that fair possibility wherewith God hath endowed us, by taking us from the multitude of aliens, and made us members of his Church, in as much as he showeth us by his word what is to come: but let our life be so squared, that our consciences may tell us we seek perfection. For woe be to him that endeth not the best way, and happy, yea thrice happy is he whose end is the door to happiness. Let that be our resolution, which was the wish of an evil man, of Balaam, who having a little touch given him, and a certain light of the end of Gods elect, because he was a Prophet: broke out into a good desire, let us use it with a more sound affection, that we may prove more than wishers and woulders in the case. O that I may die the death of therighteous, and that my last end may be like his.  
So much of the end of the old world. I come now to the establishing of a new.   

When he shall have delivered up the kingdom to God the Father.  
AS the king doth send forth his general with regal authority to the war, who having subdued the enemy, returneth in triumph, and all being finished maketh a surrender of his place. So our Saviour came into the world from the Father with equal authority, here he discharged his office imposed on him, and having confounded all his adversaries, at the day of judgement endeth the war. And like a dictator that governeth only in times of danger, so the using his authority upon rebellious men: When the work is finished, leaveth his function by delivering the kingdom up to the Father. We may ferch an exposition to these words from the 28. verse of this chapter. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him, that put all things under him; that God may be all in all. Whereas the Lord did not visibly govern among men by showing the fullness of his own power, but governed it by men, keeping as yet his Majesty more secret: he shall then put down all authority of men, and guide all things immediately by his own hand. That is; To be all in all, to deliver the kingdom to the Father, and to put down all rule, all authority, and power. Because of some obscurity in these words, I must resolve two doubts that arise from hence. First of all: some may object, Wherefore is our Saviour said to resign his kingdom to the Father? seeing the Scripture saith, Christ's kingdom must have no end. For the prophecy of him goeth to this purpose. Daniel 2. verse 44. And in the days of these kings, shall the King of heaven set up a kingdom that shall never be destroyed, and the kingdom shall not be left to other people, but it shall consume and break in pieces all these kingdoms, and it shall stand for ever.  
Again, Luke the 1, and the 33. the Angel Gabriel said to the Virgin Marie. He shall reigue over the house of lacob for ever, and of his kingdom there shall be no end. How then doth the Apostle say, he shall be made subject, and deliver up the kingdom to the Father. Secondly, the Arrians have urged this place against the divinity of Christ, that he is not of the same nature, and equality with the Father, because he is here said to be subject and to give over his kingdom, therefore his power and dignity is not eternal, he that is God can be under none, as here the Sonneresigneth his sovereignty to the Father. I will answer both these by expounding the words, for when they are well explained, these doubts will vanish of themselves: to this purpose I lay down these two conclusions.  
First, not withstanding the words here seem to infer the contrary, Christ shall reign for ever. For he sitteth at the right hand of the Father, a place of honour and advancement. If he then reigned before in the field, much more must he reign in his own palace, where he sitteth in the throne of Majesty. Christ is the head of the Church, if he be the head, than he must needs govern still, and keep that height that is due to the highest part. His very humanity obtaining honour above all creatures, even above the Angels themselves, as it is in the first to the Hebrews proved from my text. To which of his Angels did he say sit at my right hand till I make thine enemies thy footstool.  
The second conclusion. In Scripture things that are heavenly are usually ascribed to the Father, although they appertain to the Son if they do not appertain to his office, to disclose to us, and do not concern this life: then he puts them from himself to the Father. Of this we have sundry examples. Our Saviour Christ maketh himself ignorant of the day of judgement. Of that day and hour knoweth no man no not the Angels in heaven, nor the Son himself save only the Father. Some have supposed that Christ as he was man knew not that day, and certainly he knew it not by his humanity, although it is likely he knew it in his humanity. For as he was man, he was king, and it derogateth from the Majesty of a king to be ignorant in his own times or affairs. Secondly, 
joh. 3.34.  he had not the spirit by measure, therefore he knew all that a creature could know or receive, by virtue of his union to the divinity. But his meaning is, It is not a thing that appertains to my office to declare, I came to teach things necessary to salvation, but this is a secret thing that must rest in the counsel of my Father. So Caluin upon the place, Non dubium est quin ad munus sibi a patre impositum respiciat. He had respect to the commission that the Father had given him, when he said he knew not the day of judgement.  
Again Matthew the 20. verse the 23. Christ answereth the mother of the Sons of Zebedeus. To sit at the right hand and left hand in my kingdom, is not mine to give, but it is for them for whom it is prepared of my Father. No doubt but Christ had power to give that as well as the Father. 
Mat. 11.27.  For he saith in another place, all things are delivered unto me of my Father.  
But the meaning is, I come to teach patience, can you drink of the cup that I must drink of? and be baptised with the baptism that I must be baptised with? that is, my office now to declare, but to satisfy these climbing thoughts, to tell who shall be highest or lowest in the kingdom of God, and now at first, to answer your request, I come not to do it in this life: but my Father reserveth it for whom he pleaseth in another world. Again, john the 14. and the 28. The Father is greater than I The Arrians have abused that place in the same manner, making Christ inferior to the Father. 
Zanchius de tribus Elohim lib. 3. cap. 10.  But the meaning is. Status ille Coelestis apud patrem praestantior est isto. The glory that I have here is not so great as the glory of heaven. For when the disciples were grieved because he told them of his departure to the Father, he raiseth them up with this comfortable speech. The Father is greater than I, that is, the heavenly comfort is better, than that content you have in my earthly presence. From hence we may collect that the matters of heaven are by our Saviour ascribed to the Father, although they belong to him. Indeed the Father and the Son do reign jointly together, and wheresoever the one reigneth, the other reigneth also. But because the Son took upon him our flesh, and was incarnate among men; whereas the Father was not made man, nor yet seen by any mortal eye, but revealeth himself by the Son, as by his image. Earth is the kingdom of the Son, and heaven the kingdom of the Father. These Heretics call not the divinity of the Father into question, but all confess him to be a king, yet he saith in the second Psalm and 6. verse. I have set my kingdom upon my holy hill of Zion. If Christ's ruling do not exclude the ruling of the Father, by the like consequence the ruling of God the Father doth no way derogate from the dignity of the Son.  
These two conclusions being now set down, all cavils against this truth do vanish. For Christ's dominion is as large as ever. Even when he giveth up the kingdom to God the Father.  
Christ is said to deliver up the kingdom in three respects. First, because he ceaseth to execute that authority, which nevertheless he hath, as a judge that goeth from the bench, is a judge still: although he give no judgement but employeth his time in other occasions. And as a warrior that liveth in the time of peace, or sleepeth, doth retain his old valour although he want opportunity to set forth his might by proving it in outward action: So Christ is said to resign his place, not that his authority is subject to diminution, but that he maketh no show, for when his enemies are all put under, there is no need that any more blows should proceed from his kingly power.  
Secondly, Christ delivereth up the kingdom to God the Father, not because his authority is impaired, but because the manner of his kingdom shall be changed. He shall not reign in the same fashion, there needeth no preaching in heaven, because there is no sin. There need no sacraments, for when we enjoy Christ that is the thing signified: we shall want no outward signs. There need no good laws to keep from starting into wickedness, whereas the felicity of Saints is confirmed by an eternal decree. In this respect therefore he giveth over the kingdom, because he changeth the orders of this life into a new kind of government.  
The third and most absolute exposition is set down by Aquin. He ceaseth to increase his dominion. For here our Saviour by the preaching of his word gaineth more souls to his kingdom, so spreadeth his dominion further and further. But when the Lord shall have made up the number of his servants to his mind, than he will end the world and give up his kingdom, namely, he will cease to enlarge his confines any more, but be content with the number of those subjects that he hath already. To end this point, we learn from hence how great his glory shall be, and how much it ought to draw our minds after it, Christ shall change these obscure governments on earth, into an absolute fullness, when he giveth over his fierce and stormy conquest, for the happy peace of a quiet calm. For here the most happy subject that serveth the Lord, standeth in the field, and taketh on him the condition of a soldier. But when the tumults of this earthly warfare shall be appeased, when the Church Militant shall be made triumphant, when the Son shall end this kingdom, infinite shall be that consolation, where the divinity shall shine forth, and the Majesty of the Father is declared. Let ambition refine itself and it shall climb higher than yet it hath aimed by any politic endeavour. For honour upon earth is but a type or a shadow of that honour which is above. What stirring and shuffling have we hear for high places? how obsequious will a man show himself, if that can promote him? what flattery of great men? sometime only for their assistance, or to be shrouded under their protection. Whereas all height is but lowness, all glory but ignominy, and all majesty but servitude, compared to this supreme degree of eminence. For the poorest Saint that is in God's kingdom is in a greater state of excellency, than was the royalty of Solomon, or David, or the greatest Monarch that ever the Sun saw. For all these are but the kingdoms of the Son, and the Son took upon him only the form of a servant. And therefore he will end this kingdom because it doth not sure well with his greatness, neither thinketh he that it is worthy to continue, but lifteth up his government to that dignity w●●●h is like himself. He will deliver up the kingdom to the Father.  
I come now to the third part, which is the form of government in this kingdom.   

He shall have put down all rule, and all authority and power.  
I Find three expositions of this place. Some ancient Popish writers expound it of the Angels: God shall govern immediately by himself, not using the Angels in their degrees, as Ministers to put his commands in execution as now they do. Beza doth give it a restraint to bad rulers upon earth, God shall put them down, and disannul their authority, For in the next verse it is said. He must reign till he hath put all his enemies under feet. Calvin understandeth good governors as well as bad, and indeed all government in general. The best way is to agree to him, and give the words a large sense. So when God shall come, he will not rule by substitutes or vicegerents, but he himself will be all in all. Concerning the superiority of the Angels, something may be said, for the Apostles speech may in a sort be applied to them. And the Schoolmen out of these words do dispute the continuance of their dignity. But that which I conclude shall be in probability rather than exact demonstration. Saint Austen is commended for his silence, a fit pattern for my imitation. The strange conceit wherewith Dionysius hath possessed the Schoolmen of that Celestial Hierarchy, of three orders or companies of Angels one above another, and that in every degree there are three ranks, some Thrones, some Dominions, some Powers, some Angels, 
Dicunt qui possunt, si tamen probare possunt quod dicunt, ego me ista ignorare confiteor Augustinus in Enchirid ad Laurent. cap. 58.  and some: Archangels, etc. Because this invention hath neither warrant in Scripture, nor force of argument to confirm it, let it vanish of itself. Questionless, there are degrees among the Angels, some are higher, and some are lower. We read of Michael the Archangel that disputed with the devil about the body of Moses, and that Christ at the day of the resurrection shall come with the voice of an Archangel. The Lord hath beautified the creation with variety, one star differeth from another star in glory, In earth among men, one man hath greater gifts than another, among sexes, the man is more excellent than the woman. Among living things, those that have sense as the beasts, exceed the trees, in every thing there is Order and difference. So likewise among the Angels. But whether it be by nature or by office, it is doubted. Perhaps by nature as in the rest, perhaps their office is according to their nature, here I must confess ignorance. A dignity they have whether it be only for a while according to the greatness of their work, or whether it continue longer. Saint Jerome is of opinion that their dignity above one another shall be perpetual, because that earthly kings have diversities of servants in orders and degrees: much more the king of heaven, will have several sorts of Attendants to administer in that state of glory. Zanchie confutes him from this text. If God do abolish all power, if the Son seem to end his kingdom in some sort, than the dignity that one Angel hath above another, must needs fall and Gods immediate power take place alone. These arguments do stand upon likelihood, neither do they command belief on either side. For resolution; I dare with safety expound the words as of Christ, the Angels shall not govern then, as they govern now, some over one man, some for a city, some over many, some in a larger, some in a smaller province, as God doth place them in their stations, according to the greatness of particular occasions. This kind of ruling shall be ended together with the end of the world.   

That we may leave the Angels.  
Certainly these words may most properly be accommodated to human authority and secular government. We may likewise see the great wisdom of the holy Ghost expressed by these three words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for herein we find a most absolute description of earthly government. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rule doth signify the height of place, or superiority of a man in office. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority, doth import the lawfulness of rule, when it is not by usurpation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betokeneth ability to discharge it. For than is government happy, when these three are joined, a man to have dignity of rule, a lawful authority, and power sufficient to execute his function. God's will is that government should be well armed and furnished, that common wealths may enjoy their privileges, and for his glory to stand stoutly to their task. And the miseries of kingdoms do then spring up, when these are severed. When a man ruleth by tyranny instead of authority. When a man's authority is mastered and overruled, that he cannot smite as occasion doth require. Or when he hath both rule and authority wanting gifts or power to set them forwards. You see then these three do rarely fit the purpose in describing the condition of worldly government.  
This dignity is put down at the second coming of Christ for two reasons. First because sin ceaseth. For the law is not for the just, but for their-religious, the disobedient, and the sinner. 1. Tim. 1. No happiness in religion or security in temporal matters can stand without it here on earth. 
Eccles. politic. 1. see. 10.  M. Hooker supposeth the worst times of the world to have been before the flood. We may conclude it also from the greatness of the plague a universal deluge. There were but eight just men and a Cham among them, righteousness was so exceeding scant in that age. The cause of this by him is ascribed the want of rulers, We read not of any till the time of Nimrod the first Monarch, who lived after the flood. Law is the restraint, and the Magistrate the destroyer of sin. From this we have an undeniable argument against the Anabaptists, abusing that speech in the twentieth of S. Matthew. The princes of the Gentiles exercise dominion: but he that will be chief among you let him be your servant. Hereupon these men have dreamt, that after Christ's coming we should be without rulers or authority. See how this cause and this text do combine to give an overthrow to their fancy. Rule and authority, and power, must hold till the sins of men be ended upon earth. And when is that? At the last day of judgement, when the kingdom is delivered up to God the Father.  
Again, let us quench a spark not yet broken out into that Anbaptisticall flame, I mean our Novelists at home, that from the same words have contended to break the bond of Ecclesiastical jurisdiction. The same way discovers their error. If our ministry be yet subject unto sin, and specially to fall by erroneous doctrine, there must be rulers to suppress and censure it. If sickness be here, here we must have physic, even a most perfect rule, authority, and power, seeing the falls of religion are most dangerous. For spiritual rulers are to censure things spiritual, to keep under falsehood, and to curb the violence of faction. Only where sin is not, there must government cease, when Christ shall wipe away every blemish in the life to come.  
Secondly, in this life we are not grown to our full ripeness, we are in our noneage, nor as yet advanced to the heritage of heaven. Now Saint Paul saith in the fourth chapter to the Galathians, the first verse. The heir as long as he is a child differeth not from aseruant, but is under Tutors and Governors till the time appointed of the Father. Status huius vitae assimulatur pueritiae saith Aquin. The state of this life is the state of a child, as long as we live here, we must be guided, no man is so wise but he wanteth admonition. The counsel of superiors must direct us, the counsel of God's word must direct them, and both must still desire the Spirit of God to direct both. Every one is of himself unsufficient to tread the steps of righteousness, his care must be ever bend to choose a good leader, that may guide his feet into the way of peace.  
The next thing I observe from hence, is the naming of rulers in the changing of the world. The greatness of their power is here declared. As the next life is governed by the Father, so the world seemeth to be theirs and committed into their hands. There God is all in all, here on earth they are, all in all. And great is the stroke and infinite are those matters that be carried in the name and office of Superiors. The greatness of their calling now must show the greatness of their charge. For God giveth not this honour for nothing, but as they stand for him in their dignity. So they be like him in their actions. Let this consideration smite the heart of every ruler, both spiritual, and temporal, severally to examine their conscience, whether in their proceed they make God a pattern. Every one that is more than a private man, that hath either rule, or authority, or power, be it more or less: it is a gift of God, and it is borne not for himself, but for God. To the good is a reward unspeakable, a double honour, for a double benefit. For wise men they shall shine like the brightness of the firmament: but they that turnem●ny to righteousness shall shine like stars in the 12. of Daniel. Seeing they lived here like stars that did not keep their light in their own Sphere, but diffused the same abroad upon the earth: their glory shall be like the stars and answerable to their work. Blessed then is that power in earth that beareth itself in true loyalty and subjection to the power in heaven. But to the bad I must denounce a true tragedy from this text. And indeed tragedies are for great men, the institution is ancient, for in old time the Comedies were for the meaner sort and we observe the same custom. If we may interpret that which is past, there is some terrible thing in this observation. For the mighty to whom is given height of place and the same graced with a latitude of prosperity: they fly out without any fear; and because they keep not within compass, they are wounded by a higher hand, and dashed under the feet of a Supreme Majesty. The Lord will contest most sharply with these men in the day of judgement that took the sword from him, and either did not manage the cause with courage, or smote against him. He will complain as Pompey did against the men he put in trust. 
Comment. de bello cibili lib. 3.  Caesar writeth, His often exclamations were bend against them. Aquo genere hominum victoriam speresset, ab eo initio fugae facto, pene proditus videretur.  
Those men whom he supposed would win the victory, where the first that did turn their heels to the enemy, and in a sort be trey him. For us and our times I now for bear to censure of actions, For in the matters of state, that which is well done may have an ill show; and that which is ill done may seem commendable to ordinary apprehension. To come then to the conscience where the testimony should be most infallible. It is a rule propounded by Philosophers, and drawn from morals of the Heathen (much more must it hold in the Christian common wealth (that the public good must be so preferred by the ruler, that he ought to put it before the private in his heart, the glory of God before his own, and the welfare of the country before his private commodity, all the omitting of necessary good, all winking at evil doth lie upon the neck of the Superior. This must excite a diligent care that a ruler must rule himself with more than an ordinary circumspection. In these evil days wherein the universal cry of sin betrays itself, when men cry out of a corrupt age, and say that the world is ending because that vice abounds. Here you see a cause that requireth industry. The spiritual power must detect sin and inveigh with vehemency, the sword of the temporal power must correct and reform with severity, to procure amendment. I must confess that we cannot have Plato's commonwealth, neither can we so labour but our purging will leave dross behind it. Sin when it is smitten will rise again, and some abuses will be incurable, yet a man must bestir that power that he hath, and do his best, or else God will punish him for slackness, and visit with a heavy judgement because he did not visit offenders with his derived authority, and that judgement committed into the ruler's power. That I may finish this point, there is a government which masters have; and parents also over their children. For the Lord hath given much authority, power and rule to them. See the great care of almighty God, his desire is to see things well ordered, and hath placed a threefold authority in the world, spiritual in the pastor, temporal in the Magistrate, as also domestical in private families in as much as a threefold cord is not easily broken. He in mercy striveth to give sin the foil and draw under the world into true obedience. Do masters and fathers represent divine authority? Let them be then in God's place, to bring up and tutor those under them in God's fear, to teach and instruct them in religion, not to let them sink or swim, to let them live or die in ignorance pretending business, they have no leisure, or corrupted by the devil with a foolish bashfulness, that maketh them to let pass this duty. Doubtless the Lord will require their blood at the hands of slack overseers. But when I say masters must teach their servants, I do not mean, they must teach them to lie, or to deceive, and by example, or command, to corrupt them in their youth in showing those base and false proceed, that when the age is green, and capable of all conditions, youth is spoiled before it can discern: and the new vessel seasoned with unseasonable liquor, this is odious instruction. Is this to be a tutor or governor in God's place. This is like to Antichrist that sitteth in the Temple of God, but advanceth himself against all that is called God. I have the rather insisted upon this subject, for the corrupter of the earth, the power of hell will always be ready to poison the degrees of government, and mustereth all the forces against true authority to hinder the endeavours of good men that they may be crossed and opposed, that here the bond of amity may be broken, that the affairs of the world, may draw the mind another way, working like to Samson, that laid hold upon the pillars whereon the house did stand, that overthrowing them: the house and the men might fall in a common ruin. If he also can lay hands on him that is commander, than he is in his prime, such intentions that are fostered in the highest places do best agree with his desires, and are most like to spread abroad, knowing that when the fumes and clouds are fitted in the a●re, when the sky is dark above, the storm will come; and the earth shall feel a tempest.  
Lastly, see that the Lord to show his power, triumphs against them that are highest. To break down them that are already low, is an argument of lesser might: but when these are brought down whom none could tame, when their power is abrogated that before was not to bersisted by violence, or stubborn contradiction, or gainsaid in their commands: here we see a mighty arm, and a powerful blow. This must be a great argument to fear the Lord, and to dread his displeasure, because his reach is unlimited, no compass or strength can stay his force. The greatest man on earth oweth as much humility to God as the meanest, and is equally yoked to undergo the edicts of heaven. We preach alike to all, and God will deal without distinction. Christ in Daniel is described to overthrow kingdoms. That Image which Nabuchadnezzar saw in the dream with a gold on head, with arms and breast of silver, and the rest: did either signify the four great Monarchies of the world or else the three first with the remnant of Alexander's succession. Although this Image was most glorious, yet a stone cut without hands, broke the Image, and became a great mountain, filling the whole earth. And as the Sceptre was not departed from juda, nor a Lawgiver from between his feet till Shilo came. So Christ will always make his coming notable with alterations. When Shilo came first, juda lost his Sceptre, and when he cometh again the world shall lose all dominion. You see how infinite is the the power of God above all earthly power. Let no man swell in greatness of heart, although the Lord exalt him to height of dignity, but that mildness and moderation may temper him in all his counsels. For there is one above every man, even our Saviour, that can turn him as he pleaseth. The time shall come when sceptres shall be broken, when power shall grow impotent, and when authority shall lose her authority.  
Thus much for the first, which is the doing of good, I will now enter into the second which is the removing of evil. He must reign till he hath put all his enemies under his foot. First of his kingdom: As Christ is God he must reign. He reigneth over all, as he is Mediator he reigneth also Which office belongeth to him according to both his natures, whereby he maketh his kingdom absolute by uniting too in one bond: reconciling the subject and the sovereign God and man. This assumed kingdom is the thing here mentioned, which is inferior to the divinity. For Christ is God by nature, and of necessity, but he is Mediator by election and office: it was a thing arbitrary, he might have chosen whether he would have suffered the world to sink in sin, or to have redeemed it by his merits. Ignatius therefore maketh a threefold difference, of all: first, of the creatures: secondly, of the office of the Mediator above all creatures: thirdly, of the divine nature. This kingdom hath a large extent, he reigneth every way, and in every place, in the rulers, and ministers, one being the hand, the other the mouth of Christ. In the world his providence extendeth to a falling sparrow, and he will judge the Gentiles by the creatures, in the first to the Romans. But two principal parts do set out his spiritual regiment:  
His word, which comprehendeth the laws and statutes by which his kingdom must be ordered: and the Sacraments, that are his oath of allegiance to swear his subjects to fidelity. I can not now stand upon all: Only I will instance is his word, for the same will make us subjects, as being the chief trial of our obedience. For the word of God is the judge and rule of every word and deed. The chief rule a man hath within himself is his conscience; therefore as the conscience is, so is the man: a good conscience will do well, a large conscience will swallow all, a scrupulous conscience is troublesome with nice curiosity. Here may then appear the supremacy of God's word, that whereas the conscience doth rule the man, God's word doth rule and command the conscience. For our ways are framed according to our mind: and our mind is framed by advice. Christ hath so large a dominion in men's hearts that he ruleth the minds of the most unruly, in the 110. Psalm the second verse: Be the ruler in the midst of thine enemies. He will make the conscience a man's executioner where it can not be a persuader. When wicked men do reject God by their blasphemous thoughts, or will doubt of the life to come, because these spiritual things are invisible: yet there will arise a secret thought beyond that, which reacheth the Atheist, and maketh him to stoop and yield against his will. They that contemn or regard not the Lord, will give testimony in swearing by his name; to show that he is the judge of their speeches, by him their asseverations must win credit, so they confound themselves. Every Papist will pretend Christ, the Turks speak honourably of him. And the Goths did spare the Christians that fled to the temples for secure when Rome was destroyed, a thing unheard of in other places; for among Pagans they burnt and destroyed both Gods and temples, as S. Austen observeth in the first book De Civitate Dei and second chapter.  
Thus doth our Lord rule among his enemies; a most large power. Earthly monarchs be their might never so boundless, are kept within their own precincts, and Illa se iactet in aula, is all they have. Their power is confined to their own territories: but he who made all, ruleth all; and that man who is against him, he will make turn against himself with the sting of conscience. Let our consciences therefore entertain him peaceably, otherwise he will let lose his mastiff dog to torment us, when he seethe time. The conscience of an evil man in this life, is like a dog tied up, now it pulleth, and only barketh. And as a dog may be stilled with words, or gifts, so worldly pleasure, and merry company, will make quiet the troublesome noise of an urged conscience. But when a man is loosed from the bonds of his flesh, and seethe where he stands: that which did bark before will bite then, and tear the hard and hardy sinner. Always therefore let us honour and obey his word. We have his kingdom in abundance. This place wherein we live I may truly call in this respect the Chamber of the King: suffer him therefore to win you, to subdue you by his edicts and proclamations in this place. Let this cross crucify sin, that he may vanquish under his sign, as Constantine did Maxentius. It is written of him that going once to fight, a banner was seen in the air having a cross with this writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In this thou shalt overcome. So yield your obedient hearts, that we may be victorious for our master, and not smite the air when we should smite your sin: our endeavour we do, but this victory is in the Lord's hand. When I do but consider the many combats in this place, so much preaching against transgression, I can not but say, nihil supra, scarce can any thing be spoken that is not spoken, labourers have been so exquisite, that a new speaker may double at the first upon what subject his thoughts may fasten. Sometimes here do spring bitter herbs to cure the corrupt diseases, and to expel the spiritual pestilences out of this city. Carry not then so dainty stomachs, as to die in sin rather than take the potion, or like children, to leave wormwood, and regard the toothsomnesse rather than wholesomeness of the herb.  
Here ariseth a star to guide wise men to our Saviour, when the errors of Popery and other falsehoods are confuted. Which light should so guide the learner that the continual diligent hearers might be furnished with ability to control a Papist, or to foil an adversary in an ordinary point: if that Mammon, the pleasures and distractions of this life, did not possess their hearts, that no man almost will go beyond his profession, but leave learning for those who teach it. Although in judging and censures they fly quite out of compass.  
Here are administered words of comfort in due season for weak minds, to prevent despair, in not following common corruption. Be not so hard as to scorn and neglect them, like the flint to send out the fire of reproach, in stead of hearts mollified with grace to receive impression.  
Thus do we endeavour that God might rule the best way, that you might yield rather than stand out. But I fear we speed as Pompey against Mithridates, who often did conquer him in the field: nevertheless he returned again with a new army, as if he had gained by the fall. In the like manner we are heard, and our sayings pass for current. Yet whole swarms and armies of offences do continue. The Lord may complain of hearing as he did with the Israelites in the three and thirty chapter of Ezechiel, verse 31. They say, come I pray you, and hear the word that cometh from the Lord, and they come unto thee as the people useth to come, and my people sit before thee, and hear thy words, but they will not do them: for with their mouth they show much love, but their heart goeth after their covetousness. And lo thou art unto them as a lovely song of one that hath a pleasant voice, and can play well upon an instrument: for they hear thy words, but they do them not. The very fashion of our times, men come to hear sermons as they hear music: to delight the ear, to see a man's skill, to pass their censure, and there is an end. These humours must know this music will raise up a jarring sound in the conscience instead of a melodious harmony: and will make them sing a sad note at their dying day. If God's word be a kingdom, it must work upon the heart. There it must subdue a rebel, and renew that part of the old man that lurketh in the bosom of the soundest hearer.  
So much of the kingdom: I come to the Conquest. First the Enemy, than the Overthrow.   

His enemies.  
REctum est sui judex & obliqui. A privation is defined and known by the habit: and an enemy by a friend, as a crooked line is well discerned if we compare it with a straight.  
First then, a friend is discovered by his affection, if he love and desire society, if he take pleasure in conversing with the party: So if a man take delight in holy exercises: that love and rejoicing is a token of a friendly disposition. Whereupon we may judge those to be no friends, that cannot relish our prayers, to whom preaching is tedious: and such heavenly matters grow troublesome: Those that care not to come to Church, but often keep a way, because they find nothing agreeable to their mind: In as much as they care so little for God's presence in the public assembly, and regard coming to his house so little: they are no friends.  
Secondly, 
De Genesi. ad literam lib. 11, cap. 4.  a true friend is tried in adversity, so must we stand in temptation. For God will sift and search the stability of our love. S. Austen thinketh it had been no great matter of commendation for Adam to stand in Paradise, if none had tempted him to fall. If he had beaten back the alluring temptation, the Lord might well have crowned him with the rewards of blessedness. The case is every man's own, the Lord will command to come to him, and cast impediments in the way to draw from him, that he may try, whether we will choose. Yea as the devil at the first entered into the Serpent, the most subtle of the beasts of the field: so he will ever contrive his stratagems in the wisest manner. God hath said, he would set enmity between the Serpent and the woman's seed, and he will ever be biting at the heel, if he cannot reach the head. Here we condemn them for no friends, that will shrink at every storm, men that are well disposed in themselves: but will be wrought into every shape, and drawn any whither by persuasion. That see not the plots laid against them, but take all that is offered; running through thick and thin without difference, so they may not displease themselves or others.  
Thirdly, true friendship is constant, And as God loveth to the end, so must his friends be led by the same perseverance. From hence we condemn the Arminian friendship that starteth aside like a broken bow. They imagine a man may have the Spirit of God, the graces of regeneration, and be partaker of the privileges of a Saint., yet fall away and be damned. These men have devised such a worship towards God, as old Bias of Greece brought in friendship towards men. When he had considered man's fickle disposition, he gave counsel, his love should not be too earnest, but so to love that he may think of a time to hate. If friendship may be so exact that it will be ever: and him that breaketh off we censure an hypocrite, or a waverer, or that he conceived vain flashes of unsettled love: so he that proveth an Apostate, was never a Saint: either he was an hypocrite, or had some good natural desires in spiritual things, but never well seated by the grace of the holy Ghost.  
Fourthly, true friendship excludeth all Neutrals and Corrivals, being only among two according to Aristotle. For if our fountain of love should run out through many channels, it would be empty. Therefore he who is all complemental, and will love every body, doth indeed love no body. I confess the love of charity is due to all, but the superlative affection that is placed on a friend, cannot be well dispersed among multitudes. So the similitude is with God. We must give a certain love to the creatures, but there is a love due to God, that no creature must have beside. Our Saviour hath said, No man can serve two masters: 
Math. 6.24.  for either he will love the one and hate the other, or lean to the one, and despise the other: ye cannot serve God and Mammon.  
Likewise in the 12. of Saint Matthew, verse 30. he disclaimeth all Neutrals that would give way to the pharisees against him, and notwithstanding did wish him well in heart. He that is not with me, is against me: and he that gathereth not with me, scattereth abroad. Therefore commit not evil, and accuse the times. Break not God's law, and accuse provocation. This is to play with both hands, if ye will be friends, keep to God alone, resist evil provocations, stand against evil customs, and reform them.  
Hitherto I have described a friend, that I might declare an enemy. For although friendship be a human virtue, yet in the way of similitude it doth in some points excellently express our duty to God: and so he vouchsafed the name of a friend to Abraham. Now must I pass this dreadful sentence, He that in some measure is not such a friend is an enemy. If we could devise a middle between both, all would flock thither. Men would for their own turn give God some service, except where his law is tedious and difficult; in those parts they would please themselves, pretending an excuse, because of the infirmities of flesh and blood. If we could open this middle state, it would be the most welcome and plausible doctrine that ever the world heard. But this cannot be. Our religion maketh no venial sins here, it promiseth no Purgatory hereafter. There a man shall find a heaven or a hell, here he must find himself a friend or a foe.  
The enemies of God are of two sorts, either open or secret. The open enemies are of three sorts, the infidels, the jews and the Turks, Although there be some doubt concerning the last, whether they be open or secret, seeing they speak well of our Saviour and acknowledge the Bible, he being an Arrian that together with Nestorian ● Monk did make their Alcoran. Yet I agree to Tilenus in his tractate de apertis Christihostibus, who placeth him among the open enemies, because he doth persecute the Christian name, whereas the Heretics do grace their errors by Christ's name, and pretend his authority. The secret enemies again are of three sorts, either heretics, or profaners, or hypocrites, which are enemies of his household. I do but repeat these divisions, my intent only is to take the office of a Scout or Sentinel to discover this host of adversaries, and leave them for others to assault: and for a stronger arm to close with in the field. But lest I should by the discovery of so huge an army, seem to work the same effect that the Spies did when they returned from the land of Canaan. They terrified the people by relations of so mighty giants, and the sons of Anak that the men had no courage but their heart melted with astonishment: I shall avoid this by the next point, there we shall see see them strongly subdued by a fearful fall, these enemies shall be put under feet. Their overthrow, under feet.  
This heavy lot did the Heathen imagine due to the Giants for opposing their Gods.  
Famaest Enceladi semiustum fulmine corpus  
Vrgeri mole hac In Virgil.  
Aetna was thought a burden weighing down one of this company. In Scripture this is taken as a note of conquest as josua 10.24. The captains of the people did tread upon the necks of the five Kings. Which thing no doubt was a type of this, as josua that temporal Saviour was of the eternal Saviour jesus. In this kind also joas derideth Amazia King of juda. 2. Chron. 25.18. showing his weakness and arrogancy under this similitude, The thistle that was in Lebanon sent to the Cedar that was in Lebanon, saying, Give thy daughter to my son to wife, and a wild beast came and trod down the thistle. For all the enemies of God do fall miserably, finally, and in the most contemned manner, and the extremities of all ruin shall confound him that is not an embracer of religion.   

Observe two things in this punishment torment and shame.  
1. Torment. As a man that is pressed to death, doth groan and languish under the weight, without the comfort of a little ease, or a breathing time to gather strength, to undergo the torture with any patience: so are the eternal woes of another life. God's anger and heavy judgement shall weigh down the sinner, the burden of his displeasure upon the conscience shall be intolerable, and insupportable, grief shall make the sinner to sink under the heaviness. This did he a little see that cried mine iniquities are gone over my head, and are a burden to heavy for me to bear, yet this is the voice of repentance and not of desperation. So heavy a load is a man's offence when it presseth upon the conscience.  
2 Baseness and shame maketh up the misery. As he that lieth under foot is in the state of ignominy and reproach: So at the day of judgement when a man's villainies are laid open, when his Majesty appeareth who was offended, than a man shall have his nakedness truly seen like Adam in God's presence. That which before he did glory in, shall then make him to hide himself if it wear in his power: where the filthiness of sin shall be laid open in true colours. And are these the men that must not now be spoken to: and strut it in their gallantry? Their wit in this deserveth commendation, that they honour themselves, and in a case of necessity do magnify their practices, very need requireth it, they must a little brave it now, they fall so low hereafter. The precious pearl of the word is over topped by the haughty, and now set light by, and the labours of preaching are as a thing trampled under by these men. Therefore these two must change places, God must have the glory, and they the shame. For wherefore is it that these flourishing offenders are hearers of it, for the learning or the eloquence, or some worldly respect. Whereas salvation is built upon simple admonition, and common principles, things that make no show: because the Lord would bring down all human mane invention and pride to this plainness. All bravery, policy, learning, elocution, must at that time stoop to this simplicity of divine truth: whereas now we can scarce get this inward substance, this marrow of divinity to take place, but these outward orornaments do obscure it. Strange and lamentable is the folly of the world. As men that are unfurnished come to a tree to gather fruit, and when they are come: they only look upon the fair body of the tree, and the goodly bows, and if they can snatch a branch they run away, and leave the fruit behind: So fareth it with our common auditors, They are sick and want, yet come to get some new thing to please their fancy, that may tickle the care, or delight the mind: returning with empty souls, as if God had ordained his word to please and not to profit. Let this then have the pre-eminence now, lest the contempt of so high a thing lay the auditor in dishonour.  
Conceive now what it is to lie under the feet of God. They shall call for mountains to cover them, the weight of judgement shall be so heavy. Worldly sorrow is grievous to flesh and blood, burning in fire is a torment that cannot be endured: this is a Tophet prepared with much wood, and the breath of the Lord as a river of brimstone to kindle it. Travel of women is a plague in earth for sin, this sudden destruction that cometh unawares is like it. 1. Thess. 5. Discontents of this life do sometimes prevail against human infirmity, that a man overwhelmed will delect his mind, go against nature, and lay violent hands upon himself, If this be so in the sorrows on earth; how shall it far with the sorrows of hell? If a man do thus shrink when he is smitten by the hand of the creature? how shall he sink when he lieth under the foot of the Creator? See here in this life how a wounded conscience doth dismay a perplexed soul. It maketh a man forget all worldly pleasure, that cannot help him: It overcometh all earthly sorrow, for that yieldeth unto this: nevertheless, a troubled mind hath some hope, God may release out of that agony. It seethe not God and his judgements, but feareth and suspecteth a misery to come; it beholdeth vengeance a far of. If that may so lay a man under foot in his life, how shall the feeling eternal punishments overthrow him. What shall I say more.  Pugna suum finem cumiacet hostis habet. 
Equity requireth the fight should cease when the enemy is under foot. I need to threaten no longer. But that my end may give a direction to the end of others. Beware this ditch, for sake sin that maketh an enemy to God, let his word smite your conscience by reforming you, I cannot speak it without grief, nor (I think) you hear it without pity, that our Church should have those hearers that are diligent, and yet unsound in practice, some that set their salvation light, let it go either way, that follow the world and trouble not their brains about heaven. These men are to be put among the enemies, among the jews and Turks, even those that have not known God, that have blasphemed Christ, that have borne arms against him: They are in the same degree with them, all are sticks to be put in the same bundle, and cast into the same fire. The devil hath hid this ditch into which they fall, their own lust hath been a mist that rose into the eyes to darken their soul: that they will not believe it, till they feel it: nor beware it, till they find it. Yet make peace, for you fight with the Lord of hosts, you shall be overmatched at the last: although you see not his vengeance at the first. Be hot then in his cause, stand for him like a friend, or else he will account you as his foe, worship him here with a constant and faithful heart, fall down before his feet by prayer and true repentance lest you fall under his feet in the day of wrath.   
FINIS.   

A SERMON PREACHED IN PAUL'S CHURCH UPON SAINT Steuens day. 1618.  ACTS, 7.57, and 58. 
Then they gave a shout with a loud voice, and stopped their ears, and ran upon him all at once.  
And cast him out of the city, and stoned him.  
SAint Steuens Day. The Day directeth me to my Text: the Day of S. Steven, and the Text of S. Steven. But how concerneth it Saint Steven? Declareth it his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Birth and coming into the world? like the day before this, or his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Death and going out of the world? like the day after to morrow. His Death, certainly and necessarily. Yesterday was the Birth of Christ, this day the Death of a Christian: both comprising the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christianity: That day teaching us to live, this day teaching us to die: or rather both teaching us to do both, both to live and die. For our meeting: the Day of S. Steven, leadeth us to the Text of Saint Steven, and the Text of Saint Steven: to the Death of Saint Steven. The end of this story is the story of his end: and thus much for the contents.  
The contents of my text being Death— Persecution, the parts thereof shall be answerable; two, the persecutors, and the Persecuted: the first pointing at a plurality of jews, the second at a singular Christian: first of them, then of Him: so I direct my discourse In them, the persecutors, we may note the very body of persecution: they did assault him fine ways, (if ye will) with five members: over, aure, cord, and (as our phrase is) manibus, pedibusque: they did set upon him with their mouths, ears, hearts, feet, and hands. First with their mouths, than they gave a shout with a loud voice. Secondly, with their ear, & stopped their ears. Thirdly, with their hearts, they did it all at once. Fourthly, with their feet, they ran upon him. Fifthly, with their hands, they cast him out, and stoned him. In him, the Persecuted, two things only are propounded: the Place, and the Person: the Place was without the city, and the Person S. Stenen. Arguing his thrice noble excellence, he is thrice repeated, they ran upon him, they cast out Him, and they stoned Him. Ye conceive the ground of my discourse concerning his last hour, which Christ grant that we may remember to our last hour.  
In general, observe this from the generals: Many persecutors knit themselves together against one, or a few Persecuted: a kennel of Dogs single out one Dear: and we hear them, hunting after Him in my text. Saul Doeg, the Ziphims and the Amalekites against David: Pontius Pilate, Herod, and his men of war against the son of David: the Scribes and pharisees, against the Apostles: and the world against Athanasius. In our time, the Turks, jews, mahometans, and Pagans, against us Christians: In our parts, the Catholics (as they call themselves) against the Protestants: And in our land, against our few— poor Ministers— It is the Day of Saint Steven, I will speak the words of Saint Steven, and I hope with the heart of S Steven— Lord lay not this sin to their charge. Act. 7.60.  
The first of the five particulars, is how they assaulted S. Steven with their mouths; as we phrase it, they ran upon him with open mouth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shouted with a loud voice, saith my text.  
A rare property of persecutors, doct. to make their tongues the instruments of Persecution. The text tetestifieth that these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that their words were swords, and that their shout was the prologue to their tragedy. So Act. 19.32. the Ephesians made a confused outcry, to cry out for the disciples confusion. Pestilently, politic: that the opening of their mouths, might shut their ears from conveying compassion to the heart, by hearing the passion of the Persecuted. As soldiers beat the drum, to bury the groans of their dying troops: and the Idolatrous jews echoed out the sound of their shrill instruments, to drown the shrieks of their frying children, forced through the fire to Molech: Thus they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shouted with a loud voice.  
Surely these jews have some of their offspring: appl. yet surviving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crying and yelling against the Persecuted. Even the sanctified the jesuits: did ever the Moon behold the like barking rhetoric, as hath been yelpd out against our Prince and people, by Becanus, Tortus, Eudaemon, Lessius and Scioppius yea and Suarez also. Add our own anominals, our English popish pamphlets: and finally 39 barrels of gunpowder should have made up the full cry, of those foul Hellhounds. They thought to have made us all Steuens, all Martyrs, to have devoured us all, when they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they had so opened their mouths against us. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: rumpatur quisquis, rumpitur invidia. Let them throat out their malice against us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a loud voice, till they rend their mouths to their nables. We hope that the hand of the Lord, will always defend us from the mouth of the Persecuter.  
Next as they did open their mouths against the ears of Saint Steven: so here they did stop their ears against the mouth of S. Steven. As the Mushroom is all Head, so they were all mouth: they would speak all but hear nothing: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they did stop their ears saith my text.  
But consider the cause of this their obturation, and obduration: S. Steven did goad them up with a sharp sermon, and the vild Beasts could not but Kick at him, vers. 51. he termed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stiff-necked people of deaf ears, and dull hearts, and verse 52. he told them plainly that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, murderers and traiters. His rough reprehension through their ears, wounded their rebellious hearts: (as a resolute soldier will sometime fetch of one of the garrison through their own loope-hooles.) Therefore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make their ears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they did dam up every chink and crevice, that the report of the least syllable might not enter into their stubborn hearts: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did stop their ears saith the text.  
An undoubted truth: doct. reprove a Sinner and thou dost raise a Persecuter. S. Steven preached against them, instantly they stopped their ears and ran upon him. Christ taught it, Math. 7.6. If thou give holy things unto dogs, they will turn again and tear you. Christ felt it, Luk. 4.28, and 29. Christ made an excellent sermon to his own countrymen, and his own countrymen would have plunged him from the pitch of a steep mountain for his excellent sermon. And every Christian knoweth it: Let thy reprehension wound the wicked man, & aeternum servat sub pectore vulnus, the Adder, will stop his ears, but sting mortally. Michaiah shall lose his liberty, if he teach Ahab: john Baptist his head, if he touch Herodias: and S. Steven his life if he rebuke the jews: Upon his reproof they stop their ears, and what follows, remaineth to be expressed in the point following.  
1. Thess. 5.20. Despise not prophesying: use. make a conscience of hearing sermons. If ye come to hear the preachers, as the rich pharisees did. Luk. 16.14. to mock them: or as the learned pharisees did, Math. 22.15. to entrap them: know ye are within a degree (of superlative impiety) of those dogs which will tear their teachers, of those serpents which will sting their charmers, of these jews who did stop their ears, and did stone their Preacher. Nor may ye think to feed the poor preachers, as the thief doth the dog, porrigit panem ut sileat, he giveth him bread that he may not bark: the Benevolence must not tonguetie the truth, but we must plead God's cause though it be against our Benefactors. Much less may ye dream that we will preach to you, as the Kite craved his dam to pray for her, cum toties aras dei rapinis violatis: when we see the thief we must not run with him, and (by our silence) we must not be partaker with the Church-robber. We must practise with Saint Paul did pray for, Ephes. 6.20. not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also: We must speak truly,— yea and boldly also: and we hope ye will not stop your ears against us.  
To return to these persecutors: that we should not think that they did open their mouths ignorantly, or stop their ears unadvisedly, it followeth how their hearts tutored them in this lesson of blood: they ran upon him all at once: so we translate it: the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beza readeth it, concorditer with one heart, and the old translation, Vnanimiter with one mind. The original is very significant, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one place, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one mind. Derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the double signification thereof, both animus the mind, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger: and then it implieth one anger flaming from one srule, enough to animate there enraged fury. The phrase of friends is more than verified, in S. Steuens foes: of those we do say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that there is one soul in two bodies: of these we may say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there was one soul in a thousand bodies. They ran upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one mind, all at once saith my text: or with one accord as we read it in our latter and better translation. Note: doct. The wicked will be at Unity to persecute the good: these jews, how they ran 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once upon S. Steven? as Ignatius speaketh Epist. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all as one man ran upon him: and as Ignatius Epist. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they all harped upon one string. Psal. 2.2. the Princes did band themselves against the Lord and against his anointed. 1. Reg. 22.24. Zidkiiah and four hundred false prophet's accorded against Michaiah, and Dan. 2.43. the Lagidae and Se●eucidae, they mingled themselves with the seed of men, they married, to Unite their forces against the poor people of Iudae●, Heretics accord against the Orthod xe: there hath been many a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many a Thievish conventicle against the truth say our Church-stories: only that of Trent was none of them. thieves compacting against honest men, have Unity: Cyprian Epist. 69. and the Turks combining against Christendom have their singular unanimity, they term themselves Islami, that is, men of one mind, just, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my text. This must be so: For the devil will atone his servants to do a greater mischief. Like Samson he will tie his Foxes by the Tails, to set fire where they go. So agreed these wolves to worry this innocent lamb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: They ran all at once upon S. Steven, to martyr him, to murder him.  
Let us (as David did Goliath) mite them with their own swords: use. as julian said of the Christians studying Philosophy: let us propriis pennis percellere, shoot them through with their own Shafts: If they ran 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at once against us, let us stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as one against them. 1. Thess. 4.9. Let us be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Friends alone, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brethrens alone, but both: let us be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Friendly— Brethren, and Brotherly— Friends. Let us be Brethren like the Israelites in this chapter verse 26. O let us not wrong one another. Let us be Friends like jonathan and David, 1. Sam. 18.1. Let us knit our Souls together, and let us be Brotherly-Friends like the Ephesians, Eph. 4.3. Labouring to keep the unity of the Spirit in the bond of peace. Let us be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst ourselves, men of one heart, and of one mind, and then doubt we not, our one God, will preserve us from all our enemies.  
And where the heart doth command, the feet will be pliable: It followeth therefore, they ran upon him. They ran— yea and more also: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impetus, they ran impetiously upon him. A military metaphor: As a company assigned to assault a fortress, suddenly cast themselves into the ditch (like one globe) and immediately climb the breach with a thronging violence: so did these jews post unto their bloody execution. We have the like phrase, Math. 8.32. the heard of swine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a steep rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they powered themselves into the sea: like a thick cloud dissolving itself into a shower, where every drop striving to out strip his fellow, the first seemeth to be last, and the last to be first, the whole falling down at one instant: so these ran with expedition. The poets feign that Mercury, (their ●oote post of heaven) had wings at his heels, indeed these persecutors ran with winged speed, as the Psalmist speaketh, their feet were swift to shed blood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they ran, and the blood of S. Steven was the goal they ran to.  
Apparent therefore it is, doct. that the wicked will take pains to mischief the godly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they ran upon S. Steven, saith S. Luke. Math. 23.15. Hypocrites will travel a large compass, to bring one within the compass of damnation. Improbus labour— infinite is the labour of the impious. So David complaineth that he was hunted by his persecutors: Indeed Hounds, in hope to be fleshed at the fall of the game, will pursue it with indefatigable nimbleness: and it is their pastime to take pains for blood. So these sage pharisees, who another time, would place in a plain road, as the old greek did climb the craggy mountain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they would have thought that little way, had cost them great labour. Now so soon as they sent their game, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they ran— they ran upon their prey.  
If they take so much pains to run on us, use. let us take as much pains to withstand their shock. Let us carefully arm ourselves with the breastplate of righteousness, and the sword of the Spirit: Let us labour for intelligience to know the Scriptures, & for innocence to practise the Scriptures. Thus if we have illumination in our heads and sanctification in our hearts: we shall be Barricadoed, and Palizadoed against their furious career. They shall run on us, as the hounds do on the horned stag, and as the horse on the armed pikes: they run to their own death, to their own destruction. Wicked men may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They may run on us on every side, but in the name of the Lord we shall destroy them.  
Finally, that it may appear that they were armed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cap-à-pie pe: that their whole Body might be imbrued in blood: they set to their Hands also— many hands— many hands to make lewd work. First they forced his body out of the city, than his soul out of his body: the text saith, they cast him out of the city and stoned him. In both as lawless as they were Barbarous: in the first they offended against their own law, their own law was, Deut. 17.50. that they should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they should have brought him, not cast him out of the city. In the second against the Roman law, as they themselves confessed, joh. 18.31. It is not lawful for us (being vassals to Rome) to put any man to death. But they acted both in a frantic tumult: the Precedent politicly permitted fire to come from Millo to consume Abimelech, and reciprocally from Abimelech to consume Millo that a rebellious people might devour one another, the Precedent with conivence closed his eyes, against this, and such like lawless uproars.  
Where we cannot but take notice of another property of persecutors: doct. Their malice is unlimited, no law can repress them. In the text, to work their vengeance they regard neither the law of Israel, nor that of Rome, but desperately infringe both the one, and the other. And indeed the grand-persecuter, 2. Thess. 2.8. Antichrist, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawless usurper. David did experience this quality from Persecuting Saul: against the law of nature, (for he was his kinsman) against the law of the nation, (for he was his King) against the law of Matrimony, (for he was his Father:) against the law of Religion, (for he confessed David to be more righteous than himself) yet against all law did he prosecute his lawless persecution. We may easily conceive the cause. persecutors have their eyes bloodshot (they sacrifice to their malice (what the old Gauls did to Esus and Teutatus Lactant. 1.21. cruorem humanum, the gore of men) Blood seeleth up their eyes, they cannot, they will not see heaven nor earth: and therefore like the unjust judge, Luk. 18.2. they fear neither God nor man, No Law can bind them, no bonds can restrain them.  
From these premises, use. conclude with a rare reconciliation, we may expect from Rome, if our reconcilers' project might be embraced. What Law can protect us from Persecution? If we dare embrace with joab, feast with Absalon, sleep with jael, and marry with Simeon and L●ui, then may we be reconciled to Rome. But as for Laws, vows, others, promises, protestations, etc. Such bonds they can break them, as Samson did his cords, with an easy nimble dexterity. And they have reason for it, propter bonum ecclesiae, for the good of the Catholic cause: it is a resolved case, by a religious council, fides non est servanda cum hoereticis, it is lawful to ruin heretics, by any graceless lawless means. But I trust God will not permit us to betray ourselves into the hands of those blood-seeking, bloodsucking persecutors.  
Concerning the manner of their persecution— execution how they stoned him: I his point hath been so sufficiently searched into, by the learned and laboured sermon of my predecessor in this place, on this day, last year: that I may truly say he hath not left one stone (for my labour) unremooved. Trusting therefore that your memory is somewhat answerable to his labour, I will pass it being assured that I cannot pass him. Though the time be Christmas, yet the point shall be a passover; I will omit tautologies.  
Thus, from these five points, have ye heard how these persecutors were armed for blood at all points: Now suppose ye see them in their Campur Martius, trooped out to give the terrible on set. The Seen lieth at Jerusalem: and without the walls thereof their Aceldama, the Place where they acted this bloody tragedy was without the city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they cast him out of the city saith my text.  
This point is like Rebecka's womb, Gen. 25.23. it doth twin: observe here two things. First, the Nature of persecutors. Secondly, the reward of persecutors.  
It is the Nature of persecutors to pretend equity and law for their persecution. doct. 1 These persecutors in and law for their persecution. These persecutors in the text, plead the very same. The Place (without the city) the law did prescribe, Deut. 17.5. the Action, (to stone the Blasphemer) that law did permit it. Levit. 24.16. Crimes most lawless, must be countenanced by the law notwithstanding. This is no novelty: Christ foretold long since that some should think (therefore all should say) that they did God service in klling his servants, joh. 16.2. that it was aequum & bonum, that their Persecution was according to law and equity. And Christ felt in himself what he foretold to others, nos legem habemus, we have a law, and by that law he ought to die. joh. 19.7. Which pious problem hath since been spit out of the mouth of Machiavelli himself: to seem religious is profitable (saith he) but to be religious is cumbersome. devils therefore will ch●nge themselves into Angels of light: and that Devilish Persecution, may put on the appearance of Angelical equity, they plead the Law for it: this is the Nature of persecutors.  
Me thinks, use. this may cool our Salamanders who delight to live in the fire of the Law: Even, both the quarrelsome cli●nt, and the c●nning Counsellor, the first bringeth suell, and the other breath to maintain, that fire, which hath consumed many an house, in our little Island. Ye do but what is Law! is that a Law for ●our ooing? what if the extent of Law may put a stone into thy hand:— Will't thou?— Oh will thou Brain Steu●n and ruin thy poor brother? Thou seest that these jews in the text were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors of the Law: these great persecutors were great Lawyers: and may not great Lawyers be great persecutors? Let not the Law outstrip thy Conscience: lest all thy actions prove unconscionable and lawless also: and the prosecution of thy cause the persecution of thy brother. How many tragic tones have groaned out the comic phrase: Summum ius est summa iniuria, that the extremity of law, is a lawless extremity. Let me tell thy conscience: If thy conscience tell thee, that thou art the Plaintiff through raking covetousness, the Defendant through proud obstinateness, or the Counsellor, Pleader or judge, for thy fees only: desiring to feel the cause for thy own benefit, and not to see the equity thereof, though it be for thy own prejudice. Then do I say, legem habitis, ye have a Law, and according to that Law ye shall die: your own law shall stand up against you before the great judge. Till then remember but this: It is the Nature of persecutors to pretend law for their persecution.  
But whatsoever the Nature of them is, doct. 2 the Reward of persecutors is most just and righteous. Oftentimes persecutors are punished in the same things, which they inflicted upon others. These jews did cast this Saint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the city, and they themselves were after cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Romans were they cast out of the city: They became palabundi, coeli & soli profugi saith Cyprian, the outcasts of all the out-coasts of the earth. God's just judgement denounced, 2. Thess. 1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recompense tribulation to them that trouble you: It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revenge, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Talio, like for like as we use to speak, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodoret elegantly: whereby thou hast offended, Thereby thou art offended. Of these very jews it is observed in another case, that after they had stoned Steven, they became yet more stony hearted.  Lapides judae a rebellis, In Stephanum limphata rapis, quae crimine duro Saxea semper eris. saith Royard out of Aratus. 
When the shower of stones were powered out of the hands of these persecutors, on the body of this Martyr, one stone did rebound from his body and smote— not the Elbow of a professor, as the Rhemists rarely sport themselves (with a fable out Pseude Augustine: but surely it smote the hearts of all those persecutors whence all the jews have ever since have been so stony hearted, resisting the truth with a brow of brass and bowels of Adamant. So also Adonibezech forcing his captives to gather their crumbs under his table, with their fingers and thumbs cut of, was forced himself to feed in the same fashion. Haman took great care to erect a Gallows for Mordecai, and he had the honour to climb them in his own person. In infinite particulars hath God paid persecutors in their own coin: according to that prime axiom in practic divinity, Quod tibi fieri non vis alteri ne feceris: Do as thou wouldst be done unto. Hence doth the Lord frequently— righteously permit that the same Viper shall eat out the bowels of her Dam, and have her bowels eaten out of her young: that the Hawk should pursue the Partridge, and the Eagle the Hawk: that the persecutors should be persecuted in the same kind, wherein they persecuted others.  
This one consideration, use. is a sufficient Antidote against many sins; if there were neither heaven, nor hell to persuade us. This very talio may deter us from being tales: that God will requite sinners in their kind, in the same kind, that themselves transgressed.  
Defile not therefore thy soul by defiling thy neighbour's bed with Adultery: use. lest the Adulterers spawn rob thy legitimate children, and that thou take great pains, to bring up a Basiard to succeed thee in thy inheritance. Use not fa●se dealing in thy trade: lest false dealers, false traders, and false servants, cause thee to cry for bread through a grate in an aged beggary. Triumph not in thy courageous quarrels, that thou hast come of from one fight with honour: for a second Duel may lay thy honour in the dust, and Cales sands may be thy grave to bury thee. If Cyrus make the Scythian Prince to bleed, T●mris may thrust his head into a vessellef blood. Grind not the face of the poor by griping usury: lest the Lord make thy wife a widow, and that the extortioner devour thy children. Swell not with pride through thy preferment, to contemn thine inferiors: know (that the seed of Eli, may bow to Zadocke for a morsel of bread) that thy posterity may crouch to him, who sitteth in the same seat which their father once possessed. Set not thine hand nor finger, (much less your heads or shoulders (to overthrow the Church, or to impoverish the impoverishes clergy. Why man! Thou art neither omnipotent nor omniscient: by no provision canst thou foresay, by no praevision canst thou foresee, what the calling of thine own shall be. It may be thine own child, or thy child's child, may be called to serve at the Altar, to be a poor— so poor a Levite, that while he liveth if he should sell his wife and children, all would not satisfy the Bo●ke seller: and when he doth die, his distressed widow, and beggared Orphans, though charity be in their hearts, yet their loins may curse the memory of. all Church-robbers: when their own Fathers or Forefathers, have been the ringeleaders of that cursed generation. In a word: Be no Persecuter, lest thou be Persecuted: be no jews, lest ye be used like jews: Throw not a stone at poor Steven, lest it rebound on thine own head. And cast not an innocent out of the city, lest thou thyself be cast out of the country. There is a just judge who will recompense evil to evil men in the same kind that they themselves did practise it.  
From the Place, proceed we unto the Person, and then I will requite your attention, with a speedy conclusion. The Person is the Saint of this day, S. Steven implied in the text by a threefold ingemination: They ran upon Him, they cast out Him, and they stoned Him— first the man which preached to them: verse 54. secondly, the man which prayed for them, verse 60. thirdly, the man which was full of the holy Ghost, verse 55. So that he might exclaim with Caesar (murdered by the Senators) Etiamtu fili? the children to murder their spiritual Father: the people to martyr their Saintlike Brother: and the professed holy Israelites, servants to the holy God, to stone an holy Saint, full of the holy Ghost!— We may (like Agamemnon at the sacrificing of his daughter Iphigenia) we may draw a curtain before our conceits, our imagination cannot behold so savage a spectacle.  
Let us remember this last instruction, doct. even to our last day. Enraged persecutors are pitiless. I hay have not only a wolvish antipathy to shed blood: but also a stoicoll apathy, to distinquish of no persons in their cruel effusion. As Saint Paul speaketh, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without natural affection. In the text Steven that was preaching, they murdered Him: Steven that was praying, they murdered Him: and Saint Steven, they murdered Him: yea had the quintessence of all sanctity, piety, and celestial integrity been treasured up in him alone, yet would they have murdered Him: Math. 10. verse 21. The Brother shall betray the Brother, the Father the Son, and the children shall rise against the Parents, and cause them to die. Lurida terribiles miscent aconita noberiae: the persecuting mothers, will take life from them, to whom they gave life. Fratrum quo que gratia rara est, like the snaky issue of Cadmus' Brethren devour one another. john Baptist was doubtless an incomparable creature. Herod honoured him as a Saint, reverenced him as a Prophet, and obaied him as a Teacher! Yet when his barbarous heart was fired, he persecuted Him, he imprisoned Him, and he beheaded Him. Most likely: for other sins are bridled by shame, but Persecution is spurred on by the repute of Sanctity. This maketh persecutors, like Bandogs to seize upon the throat: like sharpe-kept Hawks they will tire on the Hart. The Persecuter like Saul, 1. Samuel, 14. verse 39 If any taste the honey of true religion, though it be jonathan my son (saith he) even he shall die the death. Herein a Persecuter is like Melchisedech, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither Father nor Mother shall be spared by the hand of enraged Persecution. As the Adamant cannot be softened but with the blood of goats, so shall not they be mollified but with the blood of Lambs, of innocent professors. Hear Saint Steven was the object, abject, subject of such savage impiety, they ran upon Him, they cast out Him, and they stoned Him, saith my text.  
Luke 14.31. use. The king sat down and took council, whether he were able to meet the twenty thousand which came against him. Every member of the Militant Church must assure himself of twenty thousand afflictions, which will come against him. Religion is a jewel, and we must sell all we have to purchase it. Christ is a Spouse: and we must forsake Father and Mother to cleave to him. Let us therefore in the name of God, sit down and take counsel, how we may be able to withstand those thousands of temptations. But infinite wonder it is to see, how we grumble at toys and trifling trials. For every slander of our inferior, for every supplanting of our Equal, and for every disgrace from our Superior— oh— we startle, as if this were the stoning of Steven, and the combat of Christians. The child in the nurses arms, the touch of a pin maketh it cry out as if it were killed: and the Free-Booter standeth at the door, breaketh into the child, dasheth his brains against the ground, and then killeth him indeed. Such children are we: every torment of our body, every impoverishment of our estate, every death of a dear friend, every little— little discomfort, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how it woundeth our Hearts? it maketh us to cry and rave and repine, when we know not how near the Free-Booter is unto us. It may those very hands, which brought knives for us by sea, and prepared fire for us by land, those very hands it may be, are now a gathering stones for us, watching for the first watchword of fit opportunity. We must expect it: We have had Halcyon days of an Aegle age: after a calm, may come a tempest. Let this be our resolution: Scipio pointing to his army, said there was not one, who would not throw himself from the top of a Tower for love of him: So should we say that we would arm ourselves even to be thrown from the top of a Tower for the love of Christ. And this is no novelty: We are no better than Peter, we may be imprisoned: we are no better than Paul, we may be scourged: we are no better than john Baptist, we may be headed: and I think Saint Steven was as good as most of us: therefore we may be stoned.  
To conclude: Prisoning, Scourging, Heading, Stoning, Persecuting may come will come. All which we should endure, all which (in jesus Christ strengthening us (we shall endure! Let us say it now with our tongues: and the Lord grant we may resolve it, and perform it with our hearts for evermore. Amen.  
FINIS.   

Errata,  
In the epistle, Pagina secunda, linea 9 prò declarari lege declarare. Linea 24. pro ni lege in page 4. line. 9 for Aquinus read Aquinas, line 18. for by read up, page 5. line 21. for a●aliticum read analyticam, Page 7. line 8. for ever read even. Page 19 line 9 for kingdom read king. Page 28. line 19 for speresset read sperasset.