TWELVE SERMONS Viz.  


1 A Christian exhortation to Innocent Anger.  
2 The calling of Moses.  
3 Abraham's Trial.  
4 The Christian Soldier.  
5 The fullness of Christ.  
6 The Rule of Christian Patience.  
7 A Christian man's fullness.  
8 9 10 The Marigold and the Sun.  
11 12 The Sinners Looking-glass.    
Preached by THOMAS BASTARD, Master of Arts, and sometimes Fellow of New College in OXFORD.  PSAL. 56. 10. I will rejoice in the Lord, because of his word: In the Lord will I rejoice, because of his word. 
LONDON: Printed by T. S. for Matthew Lownes, dwelling in Paul's Churchyard at the sign of the Bishop's head. 1615.   

TO THE RIGHT HONOURABLE MY singular good Lord, and Master, THOMAS Earl of SUFFOLK, Lord Treasurer of ENGLAND, etc.  
My Lord:  
THat of Artaxerxes king of Persia, was never too highly set & prised, which said; that it was of no less kingly bounty and humanity, to accept of little things, than to give great: I have received great things from your Honour's favour; even a daily portion, by which I myself and my little family is sustained: besides other graces, of which you have vouchsafed me from the first hour of my admission into your service. And now what have I to offer unto my Lord, but even this little handful of flowers, which I have gathered by my Study and Meditation, to make to your Lordship a sweet smell of my duty? Which if it shall please you graciously to accept, you shall more enrich & fill my desire by this receiving, than by giving. For to an honest mind it is sweeter to be regarded, than rewarded. And what greater reward can be given to him that striveth to be thankful, than to find himself accepted in that, in which he seeketh most to please? I hope these flowers, to them which peruse them, shall not prove unfruitful, being gathered out of that field of the Scriptures on which the Holy-ghost hath breathed. As the fruit of the Husband is sweet to the Spouse: so he is to her as 
a 〈◊〉. 4. 1.  the Rose of the field, and the Lily of the Valleys: Such is the word of God, being broken and divided aright, that it doth both savour, and fresh, and feed, and nourish the soul of man. Therefore, as it is called The 
b john 6. 〈◊〉 ●…at. 4. 4.  word of Life, The 
c john 6▪ 〈◊〉.  bread of Life; so it is called, 
d Cor. 2. 4.  The savour of life unto life. I have not taken my Texts of Scripture from one place, as if a man should gather herbs in a garden from one bed, as they grow and lie together: but I have selected and chosen my parcels out of divers places of Scripture, and knit them up in this little bundle: here Knowledge: there Patience: in another place the duty of a Christian: Then Faith and Obedience: Again, the fullness of Christ: Again, the Flowers of the Prophets: to these Contrition, Humility, and Love, with exhorting to meekness, and for bearing, etc. All mixed with Instructions, and reproofs, and twisted and made up with the bindings and testimonies of the Apostles and Prophets:  
Sic positi quoniam suaues miscetis odores. Because of divers places of Scripture, thus set and ordered, the sweetest smells are made. Right Honourable, whatsoever these are, or whatsoever I am myself, the Labour is yours, and the Labourer: Accept the ready heart and thankful study of  
Your Honour's most humble and devoted Servant,  
THOMAS BASTARD.   

A CHRISTIAN EXHORTATION to Innocent Anger.  
The first Sermon.  EPHES. Chap. 4. Vers. 26. Be angry, but sin not: Let not the Sun go down upon your wrath. 
WHereas all our Passions have their root in the mind, and cannot be moved thence: nay, whereas they have their right uses, so that without them there must needs ensue a natural vacuity of Sense, and dullness in the heart: the Apostle first allowing that which is natural in our affections, permitteth anger: secondly, he forbiddeth that which is contrary to Nature, Sin not: thirdly, if we have sinned, he willeth us to shake it off quickly: Let not the Sun go down upon your wrath.  
To us it seemeth strange, that the Apostle should say, Be angry, and sin not. For we know not what to say of Anger, but either that it is an hot appetite of revenge, or a seething of the blood about the heart, or a short madness, or some such like affection. But if we mark the scope of the Apostle well: He doth not in saying, Be angry, permit, but command some anger.  
Why the Apostle doth not forbid Anger, we have this reason; because the passions of our minds are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of themselves indifferent, neither good nor evil. Our Anger then, as it respecteth her end, is good or evil: For there is a time when it is a fault to be angry: and there is a time when it is a fault not to be angry. There is lawful use of Anger, as of Love, of Hatred, and of Sorrow: For there is a godly Love, a godly Hatred, a godly Sorrow, a godly Anger; aswell, although not as often, as the contrary.  
Neither do I speak of this passion, as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a first motion, without assent, as in the very infancy of her cause. For I doubt not but that all the affections of man, are as man is, conceived in sin: yet so, that by original sin, the reasonable parts, & those faculties which move to Anger, are hurt. But that part in which Concupiscence moveth, is infected with taint of sin. Here I speak of a deliberate Anger, confirmed by reason and act of our will, with which we may as well please God, as with our Alms or Prayers, or any other work of godliness.  
Now although the same sin which hath blemished our understanding, & defaced our purest mind, hath made much more deformed and ugly those affections which sit beneath the Will, and being but her solicitors, have their place in that part which is more subject to Concupiscence: yet hath not sin prevailed to destroy the nature and substance of them. Now if in their Nature they be not abolished, much less in their right Use. The Philosopher said well of Anger, that it is the whetstone to Fortitude. Basill, calleth it a sinew or tendon of the soul, giving it courage and constancy: and that which is remiss and tender, hardening, as with iron and steel, to pierce and go through her business. To be angry saith S. Hierome is the part of a man: and were not Anger, by 
Hom 〈◊〉, in M●….  suffrage of Saint Chrysostome; neither could teaching avail, neither judgement stand, neither sins be repressed.  
The Stoics hold a vacuity of affections, and condemn them all as unlawsull: why? because they draw us to disorder and outrage: but this is not the nature of our affections, but the affection of our corrupt nature. Christ himself was not without affections: he was angry when he cast the 
a Mat. 21. 〈◊〉  Merchants out of the Temple: 
b Mat. 9 36.  pitiful when he saw the people scattered like sheep without a shepherd: sorrowful, when he cried over jerusalem: And we know that 
c Luk. 13. 37.  Anger, Repentance, 
d Esa. 63. 3.  Mercy 
e jer. 8. 8.  and Hatred, are attributed to God himself, which if they were simply, and by nature evil, should never have been ascribed to him.  
It cannot then be denied but that Anger is upon just causes to be permitted. Now let us see in regard whereof it may be commanded.  
There is a time when God's honour is defaced, and then be angry, through just zeal, as Phinehas 
f Psa. 〈◊〉. 6.  was with Zimry and Cozby: but in this kind of anger 
g Nom. 25. 1●…  sin not; be not over just. There is a time when our brother is to be reproved; in this reproof sin not: be not too sharp and bitter in rebuking: and in this place we may well carry with us the rule of the Apostle, 
h E●…. 7. 1●….  Brethren, if any man be over taken with a fault, you which are spiritual instruct such an one, with the spirit of gentleness, considering thyself, lest thou also be tainted. First the ve very insinuation were enough to perswadeus, seeing we are all brethren. Secondly, there is no difference between them and us, but in time: they may prevent us in sinning, we shall follow them. Thirdly, because flesh and blood is insolent, the Apostle maketh a distinct choice of the persons exhorted: you that are spiritual, you which have your hearts softened with the unction of the holy Ghost. Fourthly, the medicine is set down, we must instruct him: show him the nature and measure of his fault, and how to amend it. Fiftly, the ingredience to the medicine is prescribed, with the spirit of meekness. Sixtly, we are bound to it by equality of nature, considering thyself. seventhly, it is worth the noting, that whereas before he said in the plural number brethren, you: now by a kind of selecisme he maketh it every man's case: considering thyself, lest thou also be tainted. But to go forward, there is a third kind of lawful anger: when we must be angry with ourselves for sins and trespasses by us committed: but yet in this kind of anger let us not sin, that is, fall into despair: for there is mercy with God albeit we have sinned. So the first anger, in which we are moved against our brother, cometh from a Godly zeal, the second, when we rebuke our brother for his amendment, cometh from our love to God: and the third, when we are angry and displeased with ourselves, for our sins, is our repentance before God. We which have suffered our affections to stoop down to sin, and have suffered ourselves to be carried and misled by them; knowing now that there is necessary use of them to good, shall we not turn them away from actions of unjustice, and restore them to the honour of God, and the good of ourselves, and of our neighbour? We which have been so often angry and sinned, is it not now time to learn to be angry and not sin? How happy shall we be, if we can fence and save ourselves with that sword, with which we have wounded so many of our brethren? How happy shall we then be when we have won those preturbations from the Devil, which hang down so low, and easy for sin, and by which sin taking hold, doth climb up higher into our will and understanding! I conclude then with Saint Basile, Ser: de Ira, If you will be angry with out sinning, and show forth the lawful use of this affection; know that one is alured to sin, another inclineth and allureth him: convert your anger against the latter of these two; a murderer of his brethren, a father of lies: malign not him that is ensnared & entrapped: Be angry where is a fault which may bear anger, which cannot be a private displeasure, but a fáult openly tending to the profanation of God's fearful name, pollution of his Sacraments, and service: Public, scandalous, incorrigible and insufferable faults, whereby his Christ is dishonoured, his good spirit of grace despited, and the whole congregation and family, that is in heaven and earth, wounded and blasphemed. Be angry with those which are angry with God upon every light occasion, for every cross, wherewith they are tried, ready to go back and to walk no longer with him: or if their mouths be not filled with laughter and pleasure, to their hearts desire, and their besties with Garlic and flesh-pots, as in the days of darkness, break forth into terms of highest undutifulness, saying: 
i Mat. 3. 14.  What profit is there in serving God? Be angry with those that are angry with the Prophets for prophesying right things unto them: Be angry with the Prophets if they seek their ease, if they preach Lies, if they preach not the Word: Be angry with the City if it repent not at the preaching of the Prophets, but when they have pronounced the judgements of God take them but for fables, and like the sayings and doings of the mad man, who 
k Pro. 26. 10.  casteth firebrands and arrows and mortal things, and saith, am I not in jest? Be angry with dogs, which return to their vomit, though they been purged seven times, and in a word to knit up all; Be angry with your sins, the devil, lies, vanities, yourselves.  
Now come we to the prohibition which is the second part: but sin not. here Saint Paul warneth us of a pit, into which our anger may fall; namely sin: A pit more dangerous than that into which 
* Gen. 37. 22.  joseph was thrown, by his brethren: for many fall into this pit, which never come forth again, and this the more carefully we ought to shun, how much the more our nature vergeth downwards, and our passions have their self aptness and proneness to that which is evil. There is in us almost an insensible difference between anger and sin; and Saint Paul cannot name the one, but he must advise to cause us shun the other: so secretly, so subtilely, that which is evil is mixed to that which is natural: the motions of our minds were ordained to this end, that they should obey reason, but they refuse to obey God.  
But the sin of anger, is so far extended, and lieth so many ways, that it may seem a matter of great hardness to express how diversly we fall into it: It shall suffice for our present purpose to make some brief observations hereof, and so to come to our conclusion.  
First, Anger, bringeth in sin, by rashness: for what easier way is there to fall, then by omitting counsel? and what greater enemy to counsel, than wrath? by which, when we have but a little distasted, like mouths of men diseased, we relish not of sweet and wholesome counsels, but by heat and distemperature of mind, fall into sudden and violent passions, which bring with them shame and confusion: and for this cause Socrates when he was angry at his servant, refused to beat him: saying, He would first whip his anger. This was 
l Gen. 39  Potiphar's fault, for when his wrath was kindled by a false suggestion, he punished joseph with imprisonment, albeit his anger took occasion from a lie, to wrong the innocent. ay, this was David's fault, when he gave too hasty credit to false 
m 2 Sam. 16. 4.  Ziba his accusation, and he which was otherwise like an 
n 2 Sam. 14. 20.  Angel of God, was made now beneath the condition of a reasonable man. This, effecteth anger in the wisest men, even pulling out their eyes of reason and understanding, and making them blindfold, casteth them headlong into actions of injustice.  
But this is the least evil of Anger, in which we seem to have done most modestly, when we have done but rashly: For this is worse, that after it hath overthrown counsel in us, it causeth us to ask counsel of her, which is as much, as leaving to consult with men, we should go to School with beasts: and as 
o 1 Sam. 28.  Saul, having forsaken God, consult with the Devil: like juno in Virgil.  
Flectere sinequeo superos Acharonta movebo. 
Aeneid. 7.   
If I cannot move Heaven, I will rake Hell.  
For when our disordered affection hath this priority in us, the first thing on which it taketh hold, is Revenge. Of which I will not say, that we offend, when either we attempt it against him which hath not deserved it, or prosecute it further than merit, or not holding a lawful course: For to say truth, we offend when we meddle with it at all: 
p Rom. 12. 24.  For vengeance is mine, saith the Lord. What do we then by seeking vengeance, but take the Sword out of God's hand, into our own? What do we by eagerly pursuing others; but compel God to call our own sins to mind; and we which even where banks are low, would bring earth and mull to bay the flood, do make the banks and breaches of our poor brethren greater than they were; and instead of binding up that which was bruised, rub one another's sores, and add affliction to the afflicted. It is not (to say truth) the fault of our poor brethren we hate in this injust fury, but our brother: else why are we more offended at his Moat, than at our beam? It is not his reformation we seek, but his subversion: otherwise had we not shown heat and revenge, but meekness and pity, considering thyself. Such a construction a godly Father made of his brother's fault: Ille hody, ego or as: He hath fallen this day, I may fall tomorrow. For if we be rightly displeased at faults, we shall find small leisure and time to spare, from chastising our own: yea all our wrath and indignation is too little to beat down our own sins. And the life of every one of us, hath matter enough of hatred and revenge, to waste and consume, I will not say the passions of our own mind in repining and grieving; but if we might be wrathful and hateful to ourselves, with all the Angers, and minds of all other men.  
And what do I speak of unlawful fury, which advanceth itself against the weakness and trespass of other men, when it spareth not their virtues? They are our enemies, because they are good, because they excel us in righteousness. We hate them for virtues, for truth's sake: there is no honey more sweet than to pray upon the righteous man: we search for privy slanders, & dig the filth out of lewd tongues to cast it upon them: and think we have made rich gain of our spite, when we have made ourselves most vile and wicked, to make them seem so. And that we may the better discover, what mischief, what insatiable repine is in Anger, there is nothing more apparent, that our wrath is never more hot, more outrageous, more deadly and extreme, then when it opposeth itself to truth and righteousness: In other causes it may be mitigated, our differences with evil and wicked men draw to their reconciliation and truce. 
a Luke 23. 5.  Herod and Pilate can be made friends, but CHRIST and Pilate never. When we are incensed against the good, we will have no end but their end. We never leave pursuing till we cry, Tolle, tolle, crucifige, 
b Luke 2●…. 13.  Away with him, Crucify him. If any ask what evil hath he done? We know our hatred is, because he did no evil. Who ever more suffered of the blind rage and bitter fury of men, than jesus Christ the Son of God, that mild Lamb without spot of sin? And after him what direr tempest of persecution hath the raging world stirred against any, than his holy Apostles and Martyrs, which came nearest to him in holiness ●…of life. Yet they which thus rage at the just, are deceived; for what do they effect hereby, but to make good men more innocent, and themselves more wicked?  
To this it seemeth a small matter, that Anger breedeth grievance and disturbance in our common life and manners. Anger resteth in the 
c Eccles. 7. 1●….  bosom of a fool: It resteth in our bosoms, and hath the oversight of our actions, and the rule and disposition of our life: and it hath rested so long, that now the love of Christ speaketh coldly out of our hearts: he that speaketh to us from heaven; 
d Math. 5. 44.  Love your enemies, pray for them that persecute you, seemeth not only to speak coldly, but vainly and ridiculously: We hate our friends, and persecute them which pray for us. The least wind and blast of displeasure, overthroweth all our godliness. When we should communicate with JESUS CHRIST, we stay at home to communicate with Anger and bitterness: it is more sweet to us to strive with our neighbour, than to taste of remission of our sins, and to be washed in the blood of jesus Christ. If we offend any, or are offended, we think we have sufficient reason to deny our salvation, and to throw down ourselves from heaven: to excommunicate ourselves wilfully from the body & blood of Christ. Hence it cometh that it is grown familiar with our life and manners, upon the least word of disgrace, to seek the life of our brother. We take our weapons in hand, and like Caines, we lead one another into the field; and we lift up our hand against the face of God in our brother, to destroy it; little considering, that we do not so only, but we fight against our own soul; we fight against heaven, against God.  
Thus you see that Anger is not only in us turned to sin, but how strongly it binds all sins together. It beginneth with troubling our blood and bodily sense, but it endeth with extinction of grace, and slaying the soul. At the first entry and step we tremble, as if our heart were shaken to the very foundation and bottom of life: but it ceaseth not till it hath effected a mere stupidity and deadness in all our reasonable parts. If we have not yet learned sufficiently to detest this sin; let us draw to ourselves the picture of a man enraged. Look you upon his feet: they are not now the feet of a man, but 
a Rom. 3. 15.  the feet of a Tiger, swift to shed blood. Look you upon his eyes, which are as pure Crystal by nature, consisting of water congealed: of the eyes the Greek Poet well 
b Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which a Latin Poet translateth; Oculis micat acribusignis: The fire steams and sparkles out of his eyes. The Asp sits in the Porch of his mouth, like an armoury stored with cruel instruments of death, 
a Psal. 57 4.  whose teeth are spears and arrows, and his 
b Prou. 25. 18.  tongue a sharp sword: his words like hammers: 
c Psal. 57 4.  his throat like a gaping sepulchre, the whole nature set on fire: and now this fair Image of God, this Microcosinus, this little world, 
james 3. 〈◊〉.  for beauty and excellence, is made a confused Image of shame and confusion; so that in the whole nature of things under heaven, there is not found so ugly & misshapen a monster, as an angry man. What should we now say, if that deformity might be seen which lurks within? Hence come slanders, dear brethren: hence blasphemies, cursing, swearing, lying, fightings, wars, bloodshed; even from wrath, the seminary of all mischief: what Bear having broken the Grates, is more savage or outrageous, than Anger having once gotten out of the ward and custody of Reason? We grieve not for the evil we have done: but for that we could not do: we will sooner repent what we promised out of the advice of Love, than what we have menaced in our fury. O wretches! if we do not yet conceive what wrong we do to others, yet let us pity ourselves. Our anger hurteth us before it can hurt our brother. What then gainest thou, if thy own mind being darkened, reason cast behind, thy understanding led captive, in wrack of thy soul, and in confusion of thyself, thy fury hath prevailed to hurt thy brother? Nay, what if thou hurt him not, but with thy stroke hast lanced his ulcer, and let out his impostumation, as the enemy of Alexander Pheraeus did? What if thou have deserved of him better, by being a bitter enemy, than a sweet friend? what if by this 
Plut. de Vtil, ex inimi, tract.  he become regardful & watchful of his life? What if thy wrongs have turned to his gain? But were it not so: yet by being injustly angry thou dost more absurdly than he which asked an hundred stripes, that his fellow might have half: for thou givest thyself many stripes, but art not sure to give him one. Thou dost but venture his vexation, thou art sure of thine own. Thou makest men his enemies, thou hast made God thine enemy. Thou fightest against him with that sword; the very point whereof thou turnest to thine own heart. Thou woundest his fame: thou slayest thine own soul. Socrates was wont to say when he saw a drunken man; Num ego talis? Am I such a one? Let us consider, whether we be such as I have said: let us see whether we have offended God more by not repenting the evil, then by committing it: whether we have cursed them whom we should have blessed: whether we have smitten them whom we should have defended: if we have turned our compassions into cruelties, and our loves into hatreds. Let us consider if we have rashly or despitefully slandered our brethren, and given the reins to sin, and made our members the weapons of wrath and revenge: and say; Are we such? Doubtless the sin of Anger should be so much the more detested of us, how much the more it fighteth against Love and Charity, the very Badges and Recognizances of our calling. Neither ought we to abhor Anger only, as I have spoken, but all privy and secret consultation with it. For there is a sort of men which would seem wisest, which dissemble Wrath, and give it strength by delay, which harbour Hatred as a treasure in their hearts: These do but as the Lacedaemonian Boy, which stole a Fox, and hid him so long 
Plut.  under his cloak, till at last he did gnaw out his heart: For where Wrath is most hidden and concealed, there is it not only most filthy and abominable, but more pernicious and to be feared. Therefore, as Anger is sin, let us not act our Anger, neither openly, neither in secret, neither with a cause, nor without a cause.  
We have handled two parts: First, the Permission: Secondly, the Prohibition. Now follows the Exhortation, in which we are instructed to confine this passion of our mind, that it pass not her bounds. Let not the Sun go down upon your wrath.  
Plutarch in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; of Brotherly 
a 1 Cor. 16. ●…0.  Love, writeth, that it was the custom of Pythagoras Scholars, how ever they had been at odds, jarring and wrangling in their Disputations; yet before the Suns set, to kiss and shake hands as they departed out of School. A custom most worthy observation, and most fit for the Scholars of CHRIST, to end all dissensions and controversy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: In the holy kiss of love. GOD forbid, that when our lives are mortal, that our hatreds should be immortal. Nay, if we have entertained Anger as a bad guest, let us send him away quickly, and turn him out of doors: For he that but toucheth Pitch shall be defiled, how much more he that holdeth it in his bosom? We should be glad to apprehend any occasion to shun that which is evil. This short night telleth us of a long night. The setting of this Sun, warneth us of the setting of our life. If GOD to our visible sight be contented to bury this blessed Sun, and ●…his sweet light of Heaven under the Earth all night; shall we refuse to bury foul displeasure, and cursed hatred and sin? How dare we commit ourselves to Anger when we sleep, with which we have no safe conversation waking? Who will deliver the keys of his house to a thief which will rob him, and lodge him in his secret Chamber, and rest with him in bed? Cuiuslibet est errare, nullius nisi insipientis in errore per severare: Any man may err, but none but mad men will persevere in their error. What then can we better do then redeem ourselves quickly from captivity? The Dogs in Egypt, for fear of Crocodiles, do run and drink: and do we drink down malice, and lie down and sleep? Doubtless he which hath not mastered the enemy by the light of the day, will be less able to do it in the darkness of the night. But let us see what fruit may redound to us from this counsel of the Apostle.  
First we shall avoid the familiarity of sin, than which nothing is more dangerous; and shun those occasions by which sin insinuating itself into us, prevaileth at last to seem sweet and pleasing, so that it should never possibly appear to us, but in her black shape and abhorred nature: for the custom and fellowship with sin, dareth that ugly monster opportunity, to dissemble and shroud itself under the covering of nature. Be the familiarity of sin as far from the children of God as light from darkness: let rancour and malice and fury rest in the natures of fierce and savage beasts, whose outward forms and aspects do threaten violence and cruelty. If we justly avoid the company of sinners, how much more the sin itself? How far should we be from harbouring dissension and strife in us, which if we follow the rule of the Apostle, must not be 
a Eph. 5. 3.  named in us. The wise men of Troy sitting in counsel in the gate, when Helena, for whom they sustained so long wars, passed by; said: It may be suffered that the Trojans should bear long troubles, for such a peerless Lady, which for Beauty and Linements of her Face is to be compared to the Goddesses of immortal state: But though she be thus compareless, let her go: Let her not stay to our wrack and the woe of our children. His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Did they for fear of evil, depart from an excellent beauty, and a face of pleasure; and shall we not let go wrath and revenge, in which is nothing which may allureus but Gall and Bitterness, and Hellish foulness and Deformity?  
The second benefit we have hence, is that we get advantage over sin, while sin is young, and in her Infancy; so we give the enemy, by timely resisting those wounds he would have given us. The foolish Husbandman protracted the Tilling of his ground, expecting 
b 〈◊〉. 〈◊〉.  Dum defluat amnis; whiles the River should run away. More foolishly do we defer the remedy of sin, till the Flood of Anger run all over us. In all other fights, Prima coitio est acerrima: the first encounter is sharpest: but in our Buckling with the Devil, the first encounter is the easiest: therefore the Apostle 
c Horat.  saith, resist the Devil, and he will fly from 
d jam. 4. 7.  you: for the old Serpent having his head bruised and crushed, cannot now so easily thrust in his mortal Sting, unless we dally with him, and lay ourselves open. Yet speak I not this to maitaine security, as if in the first encounter we ought not to gather all our forces and main power to beat down Satan, for too strong is sin when it is at her weakest, and there is no security of an enemy in the day time: This may only serve to show our folly, which defer the time of strength, to resist our enemy when we are weaker: and lend our hand to him which would lead us from the way of light into darkness, to kill us there.  
The third benefit is, we shall keep sin from being extremely sinful, which they do not which harbour the desire of Revenge so long in the Vessels of their hearts, till at last it sour and turn all to Bitterness. For there is no difference between Anger and Malice, but as in Wine and Vinegar. Anger is a short Malice, and Malice a long Anger. Hence we are plunged from the low waters of sin, into the Deep, and from one deep into another: To resist our curing; to hate the Physician; to justify our Wrath: As if we 
c I●…n. 4. 9  did well to be Angry; to Boast our Cruelty, as 
d ●…n. 4. 23.  Lamech did, that he had slain a Man in his wound: to be as Alexander Phereus, of whom plutarch writeth in the life of Pelopidas, that he Consecrated his javelin, wherewith he slew his Uncle Polyphron, and called it His God Tychon.  
Who doth know when he first entereth into the Service of God, to what honour it will advance us? What sweetness it will bring with it? What Divine comfort it will bring? What peace of conscience? What joy of the heart? No more do we conceive when we consent to sin, into what shame and dishonour it will bring us, into what depth of Bitterness and Sorrow of Heart. For to whom doth the Apostle speak? To those which should put 
e Cor. 3. 9  away the old Man, and the Lusts of the Flesh: to those to whom CHRIST saith, learn of 
f Mat. 11. 29.  Me, for I am meek. 
g Mat. 10. 16.  To children, as concerning evil: 
h 〈◊〉 Pet. 2. 2.  To new borne Babes: To them to whom the great Debt is for given. Mat. 18. To brethren which must mind one thing. Philp. 4. To those whose profession is 
i Eph. 3. 3.  to keep the peace of CHRIST.  
But what doth Saint Paul say, let not the Sun go down upon your wrath? O dear Christians: how many Suns have set upon our wrath? We let the month go down, and the year, nay our life is not long enough to follow Saints, and to pursue our Brethren. We have forgotten to agree with our adversary quickly. Didwe but think that so often sleepings with sin were so many agreements with the Devil; could we understand that as when the Milt swelleth all other vital parts decay: So when Anger ruleth all desires to life, are extinguished: We should not suffer Reason and Understanding, the burning lights of our soul, to be thus darkened and foully eclipsed: we should not suffer JESUS CHRIST the Son of righteousness to set upon our wrath, till we had rising by him to heavens Glory and to peace, and life, and glory, for ever.  
Amen.  
FINIS.   

THE TRIAL OF Abraham.  
The second Sermon.  GEN. Chap. 22. Vers. 1. 2. 
1 And after these things did God prove Abraham, and said unto him, Abraham; who answered, Here am I  
2 And he said, Take now thine only son Izhak whom thou lovest, and get thee unto the land of Moriah, and offer him there for a burnt offering upon one of the mountains which I will show thee, etc. ad versum, 12.  
THis Scripture hath many circumstances, besides the main parts. 1. What went before the proving of Abraham; after these things. vers. 1. For we must not be ignorant of whatsoever is storied of Abraham from the twelfth chapter. 2. The place of offering Izhak; whether general, as the land of Moriah; or particular, as a Mountain there. 3. Abraham's preparation, and the manner thereof, the third verse, 4. The length and durance of the trial, three days, verse, 4. But these circumstances will better be moved with their main parts together, which are three: First, the Trial itself, God proved Abraham. Secondly, his Faith, in answering the tentation: and thirdly, his Obedience, in avoiding it, from the fourth verse, to the twelfth.  
Now, whereas all temptations may be reduced to two kinds; for either we are tempted in things we love, or in things we fear: For as we must love nothing, above God, so we must fear nothing beyond him: our Saviour CHRIST, arming us against all temptations, maketh a brief recital of both kinds; 
a Mat, 10. 3●….  He that loveth Father or Mother; Son or Daughter, more than me, is not worthy of me: Here is mention made of things we love. And in the next verse, he that taketh not up his Cross and followeth after me, is not worthy of me. Here is mention made of things we fear. Now temptations exemplified to us, in these two kinds, do contain under them all sorts else whatsoever; For as the love of the Father to the Son, and the Son to the Father, is of all earthly loves the greatest: And if to God we are bound to resign the greatest love, much more all lesser loves: so the death of the Cross is beyond all other kinds of death, Cruel, Fearful, and Bitter. And if we stand bound in a covenant with God, to undertake that death for him, which is so ignominious and terrible to Nature; how can we be excused, if evils of less weight and consequence do drive us from him? Doubtless such trials are necessary for us, that as the love of God, bearing sovereignty in our hearts, should make all the loves and delights of our life sweet: so the fear of God in us, exceeding all other fears, should make all the evils of this World to seem less bitter.  
Now as touching our purpose; We see Abraham, which had been sufficiently tried before, in bearing his Cross, now put to the highest trial of all: Whether he can sustain to sacrifice his Son. He had passed a long Pilgrimage before these things, through many banishments, and difficulties, to fourscore years of Age: he held his troubled life in Care in Evils, in Danger, in Bitterness, in Fear; He 
a Gen. 12. 10. Gen. 20. 1.  was twice driven to depart the land, to which he was called by promise; and for necessity of Famine, to fly to Egypt: his dear Wife was 
b Gen. 12. 15. Gen. 20. 2.  twice plucked out of his bosom. He warred with four 
c Gen. 14.  Kings, not without great danger of his life: his Wife continued 
d Gen. 16. 1.  barren, on whose issue the Hope of his life attended. When he had a Son by Hagar; he is driven to abandon him. Now Isaac 
e Gen. 21. 12.  is Borne, he hath the Promise sealed in his bosom, he hath quiet and rest in his old age. But see, God thundereth from Heaven, and rouseth Abraham out of the only joy and content of his life: Abraham, take now thy only Son Izack whom thou lovest.  
Let Abraham teach us what our life is. He which bore the greatest love to God, what did he but sustain the greatest Trial? He which held, as a great Captain in the host of God, the buckler of Faith before us all; how notably doth he show the danger of so many sharp encounters, by so many dints of temptation, and the impression of so many fiery darts of the Devil? Now, as through Faith he overcame in all, so by him we are taught, that our life is nothing else but a certain order and rank of temptations; where, when one endeth, another beginneth: wherefore the Wise man saith, 
f Ecclesiast. 2. 1  My son, when thou wilt come into the service of God, stand fast in righteousness and fear, and prepare thy soul to temptations. But let us not fear those evils which never linne moving and tumbling us, until they have set us upon the Rock, which is higher than they: Let us not fear that fire which can burn nothing but our dross: Let us not fear those wounds which can let forth nothing but our corruptions: but let us brandish the sword of the Spirit against all spirits; against the spirit of the flesh, which seeketh sweet things; against the spirit of the world which coveteth vain things; and against the lying 
g john 8. 44.  spirit, which was a murderer from the beginning. The just shall live by faith. 
h Habac. 2. 〈◊〉.  By Faith, here, just Abraham lived; by the 
i Hebr. 11. 17.  Faith in which he offered his son Isaac he overthrew the tentation, which otherwise had overthrown him. Si credis caves, si caves conaris, & conatum tum nevit Deus, & voluntatem 
Aug. in Psa. 3●….  inspicit, & luctam cum carne considerate, & hortatur ut pugnes, & adiuvat ut vincas, & certantem spectat, & deficientem sublevat, & vincentem coronat. If thou have Faith (saith Saint Augustine) thou wilt attend to thy Faith, and God knoweth thy endeavour, and considereth thy striving with thy flesh: and looketh into thy will, and exhorts thee to the fight, and helps that thou mayst overcome, and beholds thy striving, and proppeth thee when thou art falling, and crowneth thee when thou hast overcome.  
But come we to the temptation itself; where finding it said, that God proved Abraham; we learn that God hath his manner of tempting and proving us; but such as is for our good, and the exercise of our faith, whose end is no other than to bring forth the light of good works, and a more sweet savour of our life. Neither is that of Saint james repugnant, which saith 
k james 1. 13.  No man is tempted of God, but of his own concupiscence: For his purpose is only to refute their damned blasphemy, which to acquit themselves, would make God the Author of their sin: therefore Saint james telleth us, that we must ascribe the causes of sin to our own concupiscence: For the root of them is from our own heart. For albeit Satan instill his poison, and kindle with his bellows, a fire of evil desires in us: yet it is our own flesh that is first mover, and our own will which we obey. For as corrumption could not by the heat of the air ambient enter into our bodies, if our bodies did not consist of such a nature, as hath in herself the causes of corruption; No more could sin which is a general rot and corruption of the soul, enter into us through the allurement or provocation of outward things, if our souls had not first, of themselves, received that inward hurt, by which their desire is made subject to sin: as the woman's desire was made subject to the 
b Genes. 3. 16.  husband; and as the Philosophers say, the Matter to the Form. Now the form of this temptation Moses setteth down in the highest sort; whereas God doth seem to shake the faith of his word in the heart of his holy servant, by a contrary engine of the same word. To this, God citeth Abraham by name twice, to obedience: that he might have no doubt, who is the Author of the temptation. Had he not been certainly persuaded, that it was the voice, the word of God, with which he stood charged to offer his son Izak, he might most easily avoid any other temptation, or whatsoever Art or subtlety the Devil might have used to batter his faith. Now having no other standing but in the Word, no other sword to fight against distrust, he seemeth to be entrapped in his standing; and with the same Sword himself is wounded, with which he should have hurt the enemy. For (beloved brethren) if this Sword being but taken from us, we must needs fall, what shall we do when God seemeth to strike at us with the edge thereof? Now this was Abraham's case.  
Let us then hear the Word speak; Take thy son Izhak whom thou lovest, etc.  
We see with what grief and resisting, we endure the searching or cutting of our natural affections, though sinful: how then must it grieve him to undergo the rasing out of tender pity, of fatherly compassion, which not only were planted by Nature in his heart, but were fed and cherished by Gods own word? 
c Exod. 4. 25.  If Zipporah could say to Moses, thou art a bloody husband, for causing her to circumcise her son; might not Abraham, urged by commandment to sacrifice his son, say, This is a bloody word? If the child had been commanded to have attempted some hard thing against the father, the like difficulty of execution had not ensued. For albeit the commandment biddeth the son to 
d Exod. 20.  Honour his father, whereas no word of command urgeth the father to honour the son: This is done to no other end, but to require the love of children to their parents, because in them it is most wanting. There need no commandment to enjoin Love to descend, which it cannot but do; but to ascend, which it doth not so easily. And as this is true in our earthly parents, so is it in God the Father of us all. God's love, God's righteousness doth daily descend from heaven to us: Doth our love, our righteousness so ascend to him? Hence is it that albeit the Scripture yield no commandment for the father to love the son, yet the Scripture taketh the father's part, in preferring the love of the parents before the children's love, whereas God himself exemplifieth his love to us, in the love of a father, 
e Psal. 1. 1●….  As the father hath compassion on his children; so hath the Lord compassion on them that fear him. How then shall Abraham answer this word? May he not object: My God and my Lord, is not the love and pity I bear to the child of my flesh, by thine own finger written in mine heart? hast not thou thyself shed this tenderness in my bowels? Do not Birds and Beasts, and all savage and cruel creatures, cherish and nourish their young; and must I, which am a father, slay my son? Thus you see how forcibly this heavy word invadeth Abraham's soul, and urgeth him beyond all possibility of human power, to destroy Pity, which is natural; and which is hardest, to murder Love, which for her safety was fled into the inmost Sanctuary of his heart. Now this may seem not a little to move him, that God seems to ●…ocke him: For he calleth him Abraham, which is, a 
a Genes. 17. 5.  father of many Nations, after Gods own promise to him: and yet forbids him to be the father of one only son.  
Had not the word sounded hard in the ears of flesh and blood, which should have required of a man the sacrifice of a man, or a strangers, or a servants life? for when in sacrifice they shed the blood of Beasts, they did it not without pity and compassion, which they signified when they laid their hands upon the 
b Exod. 29. 15.  head of the Beast, showing that the poor Beast was innocent, and that for them it was slain. He then which unless he had been Flint and Marble, must have profused pity on such as were removed in blood, from the remotest in nature; how should he be a niggard thereof to his own son?  
And if the heart of a father must needs have bleeded at the sickness of a tender child; if it had been enough, as 
c Math. 2. 18.  Rachel, to have made him comfortless, to have been deprived only of him by the means of an other: if to these the taking of him away by any violent kind of death must have added more bitterness to his grief: what should this effect in a natural breast to be himself the Butcher and Executioner of his own child?  
Well may Abraham seem now to have sounded the ground and bottom of Grief: but being so far plunged, he finds a farther depth. For God requireth not his son only, but his only son. 
i Gene. 21. 〈◊〉.  Ishmael was cast forth, only Izhak remaineth; he must kill Izhak: so he hath never a son left. He seemeth all this time to have believed in vain. How many would this have driven into highest words of indignation, which would not have sticked to say, 
k Mala●…. 3. 14.  What profit is there in serving God? Do not the wicked flourish? Do not their sons and daughters live and prosper? Hast thou laid any such burden upon them which blaspheme thy Name? But see, Abraham for God's love, spareth not his only son: but the Trial resteth not thus, but rankleth and festreth further. Abraham must sacrifice his only son, which he loveth. Thus God's word swalloweth up all our dearness: He will have us surrender, not only the things which we love, but our love itself, to the end we may end all dearness in him.  
Abraham had many causes to love this child: first, because he was the son of his 
l Genes. 21. 2.  wife, not of the Bondwoman: Secondly, for that he was borne in his age, and in the age of his wife, when her womb had no more nature or power to quicken than the Grave; so beyond hope, so by miracle, he received him. How then should he not love him naturally, whom he received miraculously? Thirdly, we see, the older we grow to the end of our life, our affections are doubled to our children: and of what cause I know not; but it is most evident, that when we are aged, our loves are inclined to such as we affect, as if they went forth of us into them; so they carry us with extreamenesse of fondness and doting. Like those, which having slidden down from an higher place, the further they slide, are carried with such violence & force, that they cannot recover then selves again: As these were sufficient causes of love; first, that he was the Son of his Wife: secondly, of his old age: thirdly, borne by Miracle: so fourthly, he is further grieved with his loss, because he was so long 
m Genes. 15. 3.  expected and desired. So that he which had been almost tired with expectation of that, in regard whereof all earthly things might seem vile unto him: being now seized of his joy, must cast it off, with greater grief and bitterness than ever with comfort he received it: so that now all the promises and favours of God, are turned to gall and wormwood; and better had it been for him never to have received a son, than with such heaviness to forsake him. To these we may add a fifth circumstance, containing in it a further cause of Love; namely, the behaviour and disposition, and meekness, and obedience of Izhak: his innocence, and many delights of duty, and qualities which Nature is most content and easy to embrace; yet all these Abraham putteth away for God: Neither doth a sixth difficulty hinder him, namely, that his love was to his son so much the more, as Abraham himself was just and righteous; and being so, could see no reason to be the Executioner of his innocent Child, but that he gave over himself to the Commandment, and suffered GOD to dispute for him.  
But beyond all these, he hath a further trial and combat with the promise itself. For he must depend upon the promise, and yet act that which is contrary to it; he must plant all hope of future comfort upon Izhak, and yet must kill him: For all the graces offered by God to Abraham, were included in this Warrant; In 
n Gen. 21. 12.  Izhak shall thy seed he called: so that Abraham must now offer, not only his own hope, but the hope of all the world. You will demand then; How could his faith cause him to offer his son, by contrarying that same promise, upon which it was built? Saint Paul answereth, saying; that his faith yet relied on the promise, because he knew, that God was able to 
o Heb. 11. 19  raise him from the dead. Having then to do with God which is omnipotent, he thus reconcileth the Commandment with the Promise, leaving the issue to the divine Providence, of which himself was ignorant: this honour doth the truth of God require of us, to bring all our senses and wits to nothing, to be of itself sufficient without means, to be above all difficulties and lets whatsoever. As therefore, when he before expected Izhak from the dead womb of Sara; in hope he went beyond hope: so now apprehending the same quickening power of God, which was able to inspire the ashes of his dead son, he passeth out of the Labyrinth and Maze of the temptation. And albeit God tendering our infirmities, do not so severely rack and examine our faiths: yet it pleased him to show an example thereof in the father of all the faithful, to bring us, at the least, to the common trial thereof. For Faith, which is more precious than gold, cannot (without trial) take deep root downward, nor flourish upward.  
But this trial, touching the Promise, leaves not Abraham yet: For, having given off his own affection to Izhak, and departed with fatherly pity: he must seem to reject the love of God, which he beheld in Izhak, which was to him as a glass of life, and the pledge of all God's graces and favours, and further the very name of Izhak must move him; which is by interpretation, Laughter, and telleth him he hath no joy left: He then which was given only for matter of joy and comfort, being taken away, must needs leave him to sorrow and grief of heart.  
Eliak being tired out with afflictions in the heaviness & anguish of his spirit, cried out to God; 
a 1 Reg. 19 4.  It is enough Lord, take away my soul: what am I better than my Fathers? Might not Abraham, so far sifted, the trial now boiling in the furnace of his heart, cry; it is enough Lord, take away the tentation? But now having answered all doubts to God and his conscience, he must answer the world and the speeches of men. For what will others say? An injust father, a Butcher of his child: I, his own wife and household servants will condemn him, and cast his obedience to GOD upon him, as an action of most vile reproach and extreme cruelty. Thus when he had vanquished the Devil and Distrust within, he must answer, fears, and shames, and fight without; and this was (no doubt) no small temptation.  
Yet must Abraham farther carry the rack in his heart three days journey; in which, what is he himself, but continually sacrificed? He must behold his son all this while, whose sight bindeth all his woes together: he must drink in Bitterness with his eyes, which cannot be suffered to depart from their grief. To which the words of 
b Verse 7.  Izhak, My father, here is wood and fire, but where is the Lamb for sacrifice? make his wounds bleed afresh; so that now Abraham is like jonas in the belly of the Whale; in the bottom 
c jonas 2. 3.  of the Sea: having all Gods mighty waves and surges over his head.  
Yet that his trial may want no part of extreme agony and anguish, the Action itself were able to draw out of his eyes, floods of tears, and to make the sinews of his arms shrink in the execution, and to make an heart of stone to bleed: For albeit in the former trials, he departed not from his obedience, yet it might have been, that when he looked upon the pale face of his only son Izhak, which he loved: and all these circumstances of sorrow and ruth, anew and freshly were presented him, and his one heart must endure all these temptations, now joined together, like a Wedge, to sunder his soul and spirit: I say, it might have been that his resolutions would have staggered, his pities and compassions which he cast out returning again. He must 〈◊〉 his dear and tender son Izhak with cords: he must how him on the bloody Altar, to die in the place of a Beast. He must first (having killed him) take his 
a d Exod. 29. 1●….  blood and sprinkle it upon the Altar: he must cut him in pieces, and pull out his entrails and wash them, and wash his legs, and put them upon the other pieces, and his head, and burn them all to cinders: and doing this, he must not blinne, he must show no face of sorrow. And thus we have the aged Sire binding his tender child, bound with cords, and he with a strong arm vnsheathing his sword, lifteth his hand on high, to fetch down a mortal stroke on the neck of Izhak, when the Angel of God spoke; Abraham, Stay thine hand.  
All this Abraham did at the Commandment of God. He did it as if he had had God's heart and God's hand; for albeit Izhak was not thus slain, yet because God only hindered the execution, God alloweth the work for done, and the Scripture beareth witness; by Faith Abraham offered his son 
b Hebr. 1●…. 〈◊〉.  Izhak. And Saint james, Was not Abraham justified by faith when he offered his son Izhak? james Chap. 2. Verse 21.  
To come then to our second part: We see in our father Abraham a notable example of obedience. He shutteth his eyes to all things else, and only openeth them to God's word. He maketh a way to serve God through all lets, through all fleshly impossibilities: and being in this way, he trampleth under him his own nature, and beateth a path for God's word out of his own heart. Finally, he regardeth not what men say, nor what his own thoughts can say; but having received his mandate, posteth on his journey, suffering God's wisdom to reason for him, and Gods omnipotent power and providence to work for him. For Abraham was now such a man, as might have hoped for rest in his flesh: he might have said: Lord, I have served thee these hundred years in sufficient trials of my love and obedience: now I am old, give me now immunity, let me be no longer priest. Again, he had access to God and familiarity: he knew God was pitiful, and merciful, and easy to be entreated; and yet he never spoke one word for himself, nor his son Izhak: He complained not of his grief: he desired not to have the burden lessened: but as if he had the feet of an Hind, runneth three days journey, by the way of the commandment; till a new Post from Heaven overtaketh and stayeth him, and Gods own mouth comforted him. Thus he which believed and obeyed, hath found, to his and our endless comfort, that all the trials, through which it pleaseth God to lead us, are no other than steps and stairs to raise us higher into his grace and favour. For the issue of the temptation was to win a farther obedience from Abraham, that God might lift him up higher, and make his Covenant with him irrevocable, by swearing by himself. As if God should say: Thou art not yet, Abraham, so great as I will make thee. I have purpose to advance thee higher. Thou mightest be contented with this opinion, and form of obedience: but I will ring it further, and make thy name more glorious. Thus Abraham, by thinking to glorify God, hath magnified himself, and turned his obedience to God, to his own honour: What hadst thou lost Abraham, if thou hadst not lost Izhak? how unmerciful hadst thou been, if thou hadst been merciful? The World had lost an Example; we had lost our lesson; the Faithful had lost a father, and God a son. We see now how well it is said of Samuel; Toobey is better than 
a 〈◊〉 Sam. 〈◊〉. ●…2  Sacrifice. For Abraham's sacrifice God refused, and accepted his obedience: and to his obedience sealeth the Covenant. True, for a wicked man may offer sacrifice, none can obey but the good: He that sacrificeth, offereth the blood of Bulls and Goats: he that obeyeth, maketh a sacrifice 
b Psal. 51. 17.  of his own heart: we see Obedience is no dtsputant, no framer of Excuses. For if the Captain command the Soldier a piece of service: Must he tell him why? Is it not enough for the Centurion to say to his Servant, 
c Math. 8. 9  Do this, and he doth it? Must the Subject obey his Prince in nothing, but when he is of his counsel? But if with men it were so, yet with God it may not so be: of whom it is sufficient for us to but know that we are commanded to obey whatsoever his will and pleasure is. For this reasoning with the Commandment, cast our father Adam out of 
d Genes. 3.  Paradise: it threw 
e 1 Sam. 15.  Saul down from the kingdom: and, had Abraham done the like: had he not, when he saw the Commandment, even contrary to Nature and Reason, suffered the Commander to be wise and dispute for him, he had overthrown his Faith. It was judiciously said by a wise man of latter days, that if he were enjoined by his superiors to put forth into the Sea in a ship, which had neither mast nor tackling, nor any furniture or provision, he would do it. And being asked, what wisdom were that Sir? answered, The wisdom must be in him that hath power to command, not in him which is bound to obey. How far are we from such obedience, which having express commandment in God's word, do overthrow all with our worldly wisdom, and the reason of our flesh? How likely is it that we will offer to God Izhak our joy: which will not sacrifice the Ram, that is, mortify our sinful lusts, and the desires of our flesh? We forfeit our obediences to God in cheap alms, and costless prayers, and sweet loves, and wholesome duties. We serve him neither in deed nor word, nor substance, nor show of holiness; but having broken all the bands of our obedience to God, do not only not offer to God, but daily take from him, feigning and counterfeiting new ways of ease, and liberty to serve God, in such as sound pleasing to the ears of our flesh: if God enjoin any thing which crosseth our appointments with the world, we slide back and shake off the Word, like the Capernaits, saying; 
a john 6. 60.  Durus est hic sermo: this is an hard saying, who can bide it? How far then is our life differing from the lives of all God's Saints, which served him in wants, in afflictions, in fasting, in being tempted, in continual exercise and trial of their Faith? Their scope was obedience, ours skill; their endeavour was only reformation of their life; our virtue nothing but hearing; they in the practice of their Religion wearied chiefly their knees and their hands; we our ears and our tongues. We are grown (as in many things else) to a kind of intemperancy, which only Sermons exexcepted, hath put all other duties of religion out of course: Well, we must know, that our duty to God, consisteth not only in hearing these. This is required of us all, to be followers of the faith of our Father Abraham; if not in actual renouncing all that we have, yet in a will, ready, and prepared thereto, as often as it shall please GOD to put us to the trial. Let us then see how a mind devoted and consecrated to the service of God, may put, I will not say all lesser temptations, but even this trial which was laid on Abraham himself to flight?  
First, who doth ask this? the great God of Heaven, the Divine Majesty: Is not this an unspeakable mercy and vouchsafing showed to me, that he will ask of me any thing?  
Again, who requireth this of me? He indeed▪ which first gave me that, which now he asketh from me. See how lovingly God dealeth with me: he willeth me to give it; and I do nothing but repay it: for I have 
a 1 Cor. 4. 18.  nothing but what I first received from God, no not my only Son.  
But of whom doth he ask him? Of me his most unworthy servant: Whatsoever I have, is unworthy, and too little for him: not my Son only, but my heart.  
Nay, but why he doth demand him? not to take away my Son which I only love, but to give me many more. He will recompense my little sorrow of forsaking him, with a doubled and trebled joy of receiving him again. Thus I lose a little comfort in Izhak, to find a greater in God.  
And doth not God daily offer to me? He offereth me 
b Gen. 13. 15.  Land, Gold, 
c Gen 20. 16.  Silver, Sheep, Camels, 
d Gen 20. 14.  Oxen; he offereth me Grace, he offereth me Life, 
e Gen 28. 14.  he offereth me 
f Gen. 15. 1.  Himself: shall I give him nothing back again?  
But Abraham is now old and stricken in years. So much fitter to sacrifice a Son; which hath made so continual a sacrifice of himself.  
But he must substitute his Son to die in the place of a Beast. We are never more glorious, and honourable, then when we make ourselves vile before God. This was David's case, when Michol despised him in her heart, for vileness, like a Foole. 
f 2 Sam. 6. 21. 22.  It was before the Lord: and I will be yet more vile than thus.  
But God may make choice of many more sacrifices? The beasts 
g Psa 50. 10.  of the field are his, and the cattle of a thousand Mountains. And is not my Son his? and might not he take him away without ask?  
But this is contrary to Nature and Fatherly affection.  
But Abraham had learned that Gospel: 
h Mat. 10. 37.  Whoseever loveth, Son or Daughter, more than Me, is not worthy of Me.  
But my Son is innocent.  
So much the fitter to be sacrificed to God, and to bear the type of his Son CHRIST.  
What then is the report of men, or the rack of three days journey, or the making to myself a ruthful spectacle, or the sprinkling of his blood, but a farther means to engrave and record my obedience to God?  
Thus we see, the tentation is avoided by obedience, and recompensed with comfort unspeakable: Whereas all these griefs which did rend and wound Abraham's heart, were sent to open and enlarge his breast, and make more room for joy in his heart. And this maketh for our consolation, that now at last the Law of God, may enter into our hearts, and mealt and dissolve our bowels into tenderness and compassion: seeing the same God which spared our Son, I mean Izhak, when he was to be offered to him: when his only begotten son JESUS CHRIST, (in whom he was 
i Mat. 26. 12.  well pleased) was to be offered for us, spared him not, but whereas Izhak was required to a sacrifice, to an honourable death, he hanged his Son JESUS CHRIST on the Cross, to die for us, a death most vile 
k Gal. 3. 13.  and accursed. Izhak was offered by his Father: CHRIST was 
l Mat. 27. 18.  crusified by his enemies. Pities and compassions did follow Izhak to his sacrifice. But CHRIST was slain with bitter taunts, and reviling, and shake of the head. He that offered Izhak would have redeemed his life with all the good 
Mat. ●…7. 3●….  and treasures of the World: they which kill the Lord of life, rather than they will spare him, 
m Mat. 27. 25.  say: his blood be upon us and our children. And a secret place was chosen to hide Izhaks shame: but the Son of God was put to a most cruel and reproachful death, in the face of the world. If this suffice not, God the Father offereth to us yet his Son JESUS CHRIST, to every heart that is grieved; to every soul that is vexed. He is offered to vile sinners, to unworthy receivers: he is offered so truly, so fully, so frankly, as no heart can conceive, no thought can compre hand. God grant that our hearts may conceive him; and our souls receive him.  
Amen.  
FINIS.   

THE CHRISTIAN Soldier.  
The third Sermon.  2 TIM. Chap. 2. Vers. 3. 4. 
2 Thou therefore, suffer affliction like a good soldier of Christ.  
3 No man going on warfare, entanglech himself with the things of this life.  
WE see how Saint Paul exhorteth his Son Timotheus; for after he had stirred up his faith, in the chapter before, verse 6. and warned him what a treasure he had in his keeping, verse 14. complaining how many had revolted and turn, away from the profession, verse 15. Now he exhorted him to suffer affliction as a good soldier of Christ; teaching him, that this life is a warfare: so the Scripture hath four parts: 1. the state of a Christian, in the words in general, going in warfare: to which we may annex how different this warfare is from all others, in the 2. place: 3: what we ought to be in this warfare; the Latin translation hath laborantes, labouring, the original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, suffer evil, as a good soldier of Christ: 4. what we ought not to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ensnaring or entangling ourselves with the business of this present World.  
Some considering this world's evils with a worldly regard, nakedness, poverty, troubles, crosses, dangers; have judged it a prison, or place of vexation: others looking into the apparent good; as honour, riches, pleasures, with which the world doth not only allure, but ravish her lovers: have deemed it a Paradise, or place of delight. But they which view it over with a spiritual eye, and attend the danger of their souls, the hazard of their country, the multitude of their spiritual enemies; say, Militia est potius, quid enim concurret? horae momento aut cita mors venit, aut victoria laeta. 
Her. ser●… 1. sat. 〈◊〉.  It is a kind of warring: for we encounter on every side in the moment of an hour, either quick death cometh, or joyful victory. For Saint Paul which fought from his 
a Act. 7. 58.  Youth up, even to Paul 
b Philem. 9  the Aged; counted it 
c 2 Cor. 4. 11.  but a momentary fight. This horae momentum, is man's whole life: which be it all spent in hazard of fight, hath the comparison, but of an eyes twinkling to the purchase of the victory, and life eternal. And in this moment of an hour we are all lost or saved. That our life is a warfare we are taught by the Sacrament of our calling in Baptism: where we take an oath to fight; against the Flesh, the World, and the Devil. There we remember our first presse-peny of grace; and have professed ourselves soldiers of Christ, to fight under his Banner. Our Saviour Christ chargeth the watch in his Gospel: Watch and Pray, that you fall not into temptation. And giveth this charge not only to the leaders, and captains of his band; but to every common soldier, 
e Mat. 26 41.  that which I say to you, I say to all, Watch. We have our munition out of Holy Scriptures, which are like Solomon's Tower, 
f Mar. 13. 37.  where hang a thousand shields, and all the weapons of strong men. The Apostle 
g Cant. 4. 4.  sounds the alarm, Arm, arm, take the whole armour of God, from the heads helmet, to the feet: We must lie open at no place, for our enemy is a Serpent: if he can but bite the heel, he will transfuse his venom to the heart, and to the head. And in one side we see the faithful in perpetual agony, striving, wrestling, fight: now receiving in the buckler of their faith, the dints of affliction and temptation; now charging the enemy as in open fight. For which cause the Apostle doth not only encourage others 
h Eph. 6. 13.  to fight a good fight, but desireth to be seen in the forefront, 
i 1 Tim. 1. 18.  having the same fight which you have seen in me. And therefore summeth up all his labours, for CHRIST and his Gospel in these few words: I 
k Phi. 1. ult.  have fought a good fight. On the other side we see so many multitudes, led captives under divers lusts, of whom the Devil hath his will and hath taken them as an easy prey, as Saint Paul saith, 
l 2 Tim. 2. 26.  at his pleasure. 
m Phil. 3. 16.  Now enemies of the cross of Christ. He that warreth upon an other, doth he not intend to make him tributary, and make his people his servants? So doth Satan war against CHRIST.: and being not able to vanquish him, doth yet prevail to draw from him such as were his sworn servants; causing them to fight under him for wages of damnation. Lastly that we may be out of doubt, that our life is a warfare; our Saviour saith: 
n Mat. 11. 12.  the kingdom of Heaven suffereth violence, & the violent possess it. So that nothing is more clear than this point: we must have war for our country, we must win it by force and violence. Whether it be because the earthly man doth seek it, because from beneath he aspireth to it, because he wrestleth not only against 
o 1 Cor. 15. 32.  outward enemies, whether Carnal or 
p Eph. 6. 12.  Spiritual wickedness, but against his own 
q Mat. 10. 37. 38. 39  will, and desire, and love, and against himself, to attain this kingdom; whether it be that the short compass of our life draweth us with that swiftness that we must reach with violence at that, which with such violence is taken from us; or that the abundance of the heavenly treasure, so inflameth with desire the hearts of Gods chosen, that they contemn all dangers, and run through all lets and evils, to win it: or lastly, for that the 
r Ex. 17.  Amalekites of this world, while we are here fainting and weary in the way, smite us: for that here be Caananits which must be expulsed, before we can attain the land of Promise, and Sehon's and Oggs, Giants of monstrous stature, to appall and affright us. But say the kingdom of Heaven suffereth violence: and what can we get here but by violence? Seek we then with the same violence the things in heaven, with which wicked men do seek the things of this world. here we can get nothing without labour, watching, trouble, venture, fight; do but the same, and see Heaven is offered: how much difference in the ends: and see, the means of both are one.  
But let us see how our life is a warfare. 
s Cor. 10 4.  Arma militiae nostrae non sunt carnalia: the weapons of our warfare are not carnal, our enemies would esteem these as straw or 
t job. 41. 18.  stubble. They would mock such a battle. They bear this armour whom we esteem poor and naked men. These fights they fight, whom we esteem base and cowardly; our enemy the Devil is a subtle & cruel enemy, he strikes within, he wounds the heart, whom Christ's champions do vanquish with their bloodshed, and their flesh battered. When God shut man, for sin, out of Paradise, he set the 
a Genes. 3. 24.  Cherubims, and the blade of a Sword shaken, to keep the way of the tree of Life.  
But now Christ is entered into 
b Luke 23. 43.  Paradise, and hath left the Sword sticking in their flesh, which will enter into life: so that good Christians must be as E. paminondas, Nonsolliciti de vita sed de scuto: Is my buckler safe? 
c Ephes. 6. 16.  is our Faith sure? For our enemy, neither the goodness of our cause, neither the succour and help we have from heaven, can affright: Our Innocency shall not shield us from him, he will strike at the elect, he will assault those whose names are written in heaven. He careth not for our armour of light, but will dart the fiery darts of temptation, even at the buckler of our Faith. He struck at the head: he attempted to shake the Rock 
d Math. 4. 6.  jesus Christ: will he fear the members? whether then we fight with Satan in person, or with any of his cursed band. Let us see how far different this fight is from all other fights.  
If I fight against a man, I whet my sword; but 
2.  when I am to deal with my spiritual enemy, I must blunt my sword; the reason is: Against man I use my own weapons, but here the Devil useth my weapons, that is, the members of my flesh: I must by all means make this flesh unprofitable for my enemy. So Saint Paul did dull his sword, Castigo corpus meum, I 
e 1 Cor. 9 27.  chastise my body. Plutarch writes of a man blind and lame, which in his Country's cause would adventure to fight. And being asked how he durst, said; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that I may blunt the edge of my enemy's sword. We do by deading and mortifying the members of our body, blunt the sword of our enemy: all care in bodily fight is pro commeatu, for viands for the Campe. Our care is to have no care for these. Our General will have us go forth without a 
a Mat. 10. 〈◊〉.  Scrip or Wallet. We go not to his fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with our breakfast, as Ne●…or in Homer, but fasting and praying. Our spirits 
Ilyad. 1.  ●…rength consists in our body's weakness. Christ's ●…rmy consists of 
b Luke 14. 〈◊〉.  poor, and lame, and blind, of ●…eake and despised men, to throw down powers; ●…nd 
c Ephes. 6. 32.  principalities, he useth things which seem to ●…aue no 
d 〈◊〉 Cor. 1. 26. 27. 28.  being to confound the things which are: Secondly, they which fight against men, only fight with noise & shouting, crying, pressing forth, threat●…ing, 
2.  with all, whether force or slight; for, dolus an 
Aene●…d. 2.  ●…irtus, quis in host requirat! Our warfare is in yeeld●…g, in silence, in simplicity, in singleness of heart; ●…ith sighs and groans. Mihi arma preces & lachry●… (saith Saint Ambrose) My Weapons are my Prayers and my Tears. In 
e Luke 21. 19:  your patience, 
f Psal. 91. 4.  you shall possess ●…ur souls: the truth of God is our shield and buckler.  
Thirdly, in bodily conflicts, the more wounds we ●…iue our enemies, the sooner we master them. Not 
3.  〈◊〉 here: if thy enemy hunger, feed him, if he 
g Rom. 12. 20.  thirst, ●…ue him drink. A strange fight, he that overcomes ●…ust be the stronger. But if my enemy's power of ●…urting me, hath overcome my power of doing him ●…ood, he hath the victory over me.  
Lastly, if I strive with my bodily enemy, I seek 〈◊〉 shed his blood, which till I have done, I prevail 
4.  ●…t little; that here I am counted no singular souldi●… till mine enemy 
h Galat. 6, 17.  hath shed my blood, till I bear ●…e marks of his hostility, engraven in my flesh. For ●…r enemies are 
i Esay 54, 16.  fabri sufflantes in igno Prunas, the black ●…yths that blow the coals of fire: which burning ●…ales of persecution do try and refine the crowns 〈◊〉 Martyrs, and make them shine more glorious.  
Now the manner of our warfare we shall best attend, if we consider the stratagems and machinations of our enemy, like Proteus, turning himself into all forms and shapes to do hurt:  

Fiet enim subito Sus horridus atraque Tigris 
Virg. G●…r. l. 4.   
Squamosusque Draco, aut fi lva cervice Leaena,  
Aut acrem flammae sonitum dabit atque ita vinclis  
Excidet, aut in aquas tenues, dilapsus abibit.   

Sometimes like bristled Boar he foams,  
then to a Tiger turns;  
Like scaly Dragon now he roams,  
anon like fire burns:  
Or Lions fearful shape he shows,  
to break the holding bands;  
Or changed into watery dews,  
will slide out of your hands.   
When he warreth with Michael and the Angels, with the Captains and Leaders of God's host, he fights in likeness of 
a Apoc. 1●…. 7.  Dragon: to the Church in general he swells like a 
b Apoc. 12. 15.  flood, which would drown and swallow her up: assailing the weak, he is like a 
c 1 Pet. 5. 8.  roaring Lion: if we be zealous of God's word, he will transform himself into the 
d 2 Cor. 11. 14.  likeness of an Angel of Light, to make the children of Darkness. The innocent and simple he beguiles, as the 
e Genes. 3. 3.  Serpent did Hevah, saying; You shall not die. When he gives the mortal stab, he will come like a friend, and compound and make 
f Isay 28. 15.  league: he will not come feasting like a good fellow, and 
g Ioh 1. 19  throw down the house; he will come like a 
h Matth. 4. 6.  Divine, with a Psalter in his hand, and kill us, if he can, with, Scriptum est: he will come like a 
i Matth 4. 9  Prince of this world in his ruff: and stake down; haec dabo, ready money: All these will I give thee: he will lurk like an Asp under the lips of our dear friends and parents. If he prevail not so, he will spit fire out of the mouths of our enemies. Know we this for certain, it is war whiles hostility lasteth, whiles our destruction and overthrow is sought, be the means what they may: while the enemy is an enemy, it is war. Think we not only Satan our enemy when he rageth, and is at open defiance; when he flattereth and beguileth, he is the same. And the Grecians only fight when they battered Troy; not then also when they sent Sinon the fox, for than they took the City: So doth Satan more hurt in his sheeps skin, than by roaring like a Lion: For as God doth seek by all means to draw us to him, by alluring, by threatening, by good things, by evils, by friends, by enemies: so doth Satan use all means to draw us from God. Let us then have our eye upon him that we may know this changeable Proteus; under what form soever he shrouds himself. When Peter spoke like a friend; Master, pity thyself, 
a Mat. 16. ●…3.  Christ spied the devil there, Avoid Satan. When 
b Acts 13. 10.  Elymas the Sorcerer persuaded the Deputy. Paul eyed the devil, thou son of the Devil; he found him in 
c 1 Cor. 15. 32.  men-beasts at Ephesus: he spied him lurking in his own 
d 2 Cor. 12. 7.  flesh, whither Satan had sent his messenger to buffet him. And it mattereth not whether he seek our subucrsion by himself, or by his sworn servants: For as when a Prince suborneth his subject to work treason upon his enemy, the benefit redoundeth to the Prince, not to the subject: so when men draw us from God, the booty is the Devils. O where doth not this subtle Serpent lurk? what station have the Soldiers of Christ without danger? where can we put ourselves without peril of falling. We have a night and clandesline enemy, which never ceaseth to subvert, ruinated, and destroy. If we had to do with a bodily enemy, we might sleep or intermit the watch: there might be something unperfect in our munitions, and he not espy it. This enemy spies all advantages, his Dragon eye, so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to see; pries into all things: he intermits no time. Then in a word, whensoever we may be subverted, we are taken by him. We have seen this our arch-enemy ruling over all the Nations of the world, fortifying himself like a great Monarch, with bands of Atheists, and Idolatrous, having built himself Altars and Temples in the heathen, as strong holds, bearing visible sway, and carrying the Kingdoms of the earth in open triumph. We have seen how he hath warred with the Saints in the Primitive Church, and how dear the cause of jesus Christ stood the Apostles and Martyrs in, which prodigal of their lives and blood, charged the enemy in open fight, and cast him out: rescuing kingdoms and subduing the Nations of the world to Christ and his Gospel: howbeit he hath made a reentry, having gotten the signiory in Africa, and holds them as a prey. More, he rangeth over the great Asia, and hath laid it waste: I, he is entered into Europe; and like the surging and overflowing ocean, frets at the shore, seeking to break the bounds, having gotten ground of the Church: but what do I speak of outlings which have yielded over: see how he hath drawn the Stars from heaven? Even them which professing Christ in his Church, do take now the contrary part.  
And now when we see without the Church, the common enemies, braving the poor Christians, despising our little number, yet less for sects and schisms, intestine and civil war: when I see amidst them which profess Christ, in one side hot fiery men, whetting their tongues in Pulpits, with curses and bitter words, preaching common invectives, as if they had war with one part of their hearers, holding their scute or buckler of Predestination over the side they favour, and pouring out plagues and curses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like storms in winter: on the other; When again I see our adversaries with bloody Inquisitions, with fire and sword, armed, not only with poison in their mouths, as lying, slandering, blaspheming, for that they count too little; but with treasons and all cruel instruments of death; sharpened with spite and malice implacable, and seconded with hellish policy; Heu quantae miseris strages Laurentibus instant: what wars, what massacres do threaten us, God thou knowest. If ever Christ's Church had war, here is war: It is war when the enemy batters the walls: What is it when hosts habet muros? When our enemy possesseth our walls: So had we when we drew within the walls of our Church that monstrum infelix: full of arms and armed men, as the Trojan Horse; which hath not ceased to practise all cruelty and hostility in the Church. And if evil were then to be feared; how is it now, when the enemy cometh out of the sides and bowels of the Church? when he is gotten into the Pulpits, and hath divided our small number, and pretending nothing but the pure Word hath sown that sedition, that parts are taken, that it is grown to mutiny to sides, that almost through the whole kingdom every town is at open faction; Preacher against Preacher; hearer against hearer? One side goes from the Sermon discouraged, and marked out for reprobate: the other hath grace and comfort, as solely elected: Then spies are sent abroad for more hearers: this man is graced and magnified as the only Preacher; if another come, they will not hear him. And hath not this fiery disposition attended to ruinate the very foundation of the Church, as in Brownists and Barrowists. But you will say these are zealous and godly men; they mind but to mend the covering, and alter somewhat of the old building. Be not deceived, for it is to be feared they will down with all: for the new sides do hear them as the only Preachers, and they have cast imputation on their fellows, of Error and Popery. But be not deceived, dear Christians, these are not they which brought you out of darkness into light: which stood and fought for your Faith and the Gospel, when the Truth was at a low ebb, and the Church had need of stout Soldiers in the cause of Christ.  

Non his Inventus orta parentibus, 
H●….   
Infe●…it aequor sanguine—  
No lusty youths, nor any of this race,  
Did ever shed their blood in such a case:   
They were Ridleys', Latimers', and Cranmers', plain Soldiers, fighters, not boasters, which died for Christ and his Gospel in those dangerous times: they cared for the body of Religion, not striving for the shadow. They had the complete armour of righteousness, they did not contend about the guilding and enameling. They fought indeed, not beating the Air with words: they warred with the common enemy, and left not the sword sticking in the sides of their fellows. But see how the Serpent is still a Serpent: He is out of hope to hurt us by our enemies abroad, now he seeks to bring the same ruin on us by ourselves. If he cannot procure our downfall for want of preaching, he will do it by preaching, if he cannot hurt us by hiding prayers in a tongue unknown, he will make us despise them in a tongue known, if he cannot obtain the rule as he is Prince of darkness: He will in a counterfeit form attempt us like an Angel of Light.  
By these let us learn what we ought to be: not only good soldiers, but labouring, suffering evil. First, is a good soldier, then, suffering evil: For an evil man is no soldier, but an enemy of Christ, Transfuga, a runaway: he hath forsaken his colours, and given over the cause. If we be good, then shall we be sure of enemies: when first we become good, than the fight beginueth. My 
a Eccles●…  son, when thou comest into the service of God: stand fast, and fear, and prepare thy soul to temptations. As soon as Christ 
b Mat. 3. 16.  was declared the son of God, instantly 
c Mat. 4. 〈◊〉  Satan declared himself an open enemy; and this every child of GOD shall prove in himself. What peril was Saint Paul in whiles he was 
d Act 9 〈◊〉. 〈◊〉. Act. 26. 20.  a persecutor? was it not a sweet world to apprehend, to bind, to imprison whom he listed? But when he is converted to Christ, hear what he says: 
e Cor. 〈◊〉. 26.  In Perils of water, of Robbers, of his own nation, of the Gentiles, in perils in the City, in the Wilderness, in the Sea, in perils of false brethren. See how the world is changed; now he must journey, be weary, watch, fast, hunger, for our goodness will not free us from danger, it is the cause of danger, as we see in 
f Gen. 4. 4.  Abel. Are not men slain for their goods? so the treasure of Godliness is the sole cause of the enemies assault: he will venture most for the richest booty. Thus the wicked have a treble advantage of the Godly: First, their heaven is here on earth, they are in their own country, they seek no farther. Secondly, they have no such treasure being void of grace, cantabit vacuus coram latrone v●…ator: He that hath never a penny in his purse, need not fear robbing. Thirdly, their friends are here, the world loveth him: So stands it not with the Saints of God, whose country is not the world; whose treasure is not in the world; whose friends are not of the world.  
I will briefly show three things which belong to a good soldier of Christ. First, he must have a good heart, the Devil fights for the heart: who then will be a niggard of an heart's courage in an heart's defence? they say, mens cuiusque is est quisque, a Christian should be all heart: For so much as we deduct out of courage and resolution for God's cause: so much have we forfeited of our being and subsisting to Christ. Do not Princes when they send treasure by land or sea, pick out the most stout, resolute, the most hardy and venturous men? will they trust cowards? We have grace from Christ as a 
g 2. Cor. 4.  depositum, a treasure committed; 
h 2 Tim. 6. 10.  God hath put us in trust: let not us basely and cowardly give it over. Lucan speaks of Metellus, which when julius Caesar, entered Rome suffering the dishonour of the City and the breach of all laws; yet when Caesar broke open the door of the treasury, thrust himself between: and would not let him pass without breaking through his own sides. So the Poet hath.  

Vsque adeo solus ferrum mor temque timere,  
Auri nescit amor: pereunt discrimine nullo.  
Amissae leges sed pars vilissima rerum,  
Certamen movistis opes.—  
O cursed gold thy only love when state and laws decay,  
Through fire & sword, & bloody death, doth carls make away  
Riches ye vilest part of things, for you men kill and slay.   
Shall it be said so, the love of riches feareth not sword, nor death? O no: let only the love of Christ contemn death. No sack of a city is so lamentable, as when the Devil entereth into a soul: as when he cries down with an heart, and sinks the whole man into ruin, and perdition, we have true enemies, why have we false hearts, he which hewed us as I may say, out of the dust of the earth, was known to bring us to an excellent piece of work. Why then do we suffer that enemy which will break down all our carved works, with Axes and Hammers? We want no courage to stout it and brave it in defence of our wicked lives, and lewd manners: we will bear no reproof; we will maintain it to the death; we are hardy and resolute to follow causes at Law; we spare for no cost: though our cause be weak, our heart is strong. A man is not afraid to challenge his Brother into the field, and to seek to shed his blood, with hazard of his own life, though he fight against God, and the just Laws, armed with vengeance: The World hath her Martyrs, Sin hath hers: What hath Religion? Come on dear Christians, let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: First challenge the enemies of our faith: We only which stand for the truth of God have a strong cause: Let us not have faint hearts. We fight against a fugitive enemy, a Runagate, whom our Captain Michael, hath so wounded that if we but resist him 
a jac. 4 〈◊〉.  he will fly from us: Our fellow Soldiers are all the Saints of God, Martyrs, Apostles, Prophets, Patriarches; even that royal Army of God: our auxiliares copiae, our supplies, are the Angels in Heaven which pitch their 
b Psal 9●…. 〈◊〉. Psal 104. 4. Psal. 34. 7.  Tents about us: whom if we could see, we should say, That more are they that fight for us, 
c 1 Reg. 6. 1●….  than they that fight against us.  
Our Captain, our Leader is Christ jesus, which 
d Mat. 4 3.  combated the enemy in single fight, and is ascended up on high, 
e Ephe. 1. 21. 〈◊〉.  Principalities, Powers, Might's, and Dominations, being made subject to him: Come on I say, courage for Heaven, for Christ, for the Crown of glory: What Dwarf will fear to bid defiance to the strongest Champion, if a Giant will stand by and abet his quarrel? 
f Heb. 3. 6.  Dominus nobiscum, The Lord is on our side, that Giant of infinite stature. 
g Psal. 78. 66.  here what David the Prophet saith, Though an host of men were gathered against me, yet will not I be afraid: See a little Dwarf in in this Name, defy all names, and Powers, 
i 〈◊〉. 38.  Angels, Principalities, Life, Death, Height, depth, things present, things to come: counting his daily kill for Christ, more than 
〈◊〉 37.  conquering. For know we this, no man can be overcome which hath a good cause; if his enemy kill him, his cause will save him: then come what will, we only which have this cause of Christ can say of all our enemies, as Socrates said of Anytus and Melitus: Me vero Anytus & Melitus necare possunt, nocere non possunt. Our enemies may kill us, but they cannot hurt us. Finally, to make our courage lasting and durable, let us behold our Lord jesus, holding over our heads the Crown of glory, and saying, Vincenti 
k Apoc. 7. 10.  dabo, to him that overcometh I will give the Crown of life.  
The second, in a good Soldier, is to have a good hand, or arm; for we must not be such only as may not fear our enemies, we must make them fear us; as Pelopidas, which when one told him, We are in danger of our enemies: Why said he, more than they of us? For why should we fear carnal, or covetous, or cruel men? if the arm of our Faith be extent and strong, they shall rather fear us. I say then, Hostem qui feriet mihi erit Carthaginiensis. He that strikes an 
〈◊〉.  enemy of Gods, shallbe to me a good Christian. Strike at Atheists; down with proud Goliath; pull away the vizards of hypocrites, and hit them in the faces; fear no man's person, no not the Giants: For we have a Sword of that temper and sharpness, which will divide and pierce 
l Hebr. 4. 12.  the divisions of the Spirit, and the joints and the marrows: But if the Sword be never so sharp, what hurt can it do if there be no hand to strike? If David have never so smooth a stone in his scrip, if he want a Sling to throw him out, how can he hit Goliath in the forehead. Plutarch writeth of Coriolanus, in his life; that he used his weapons so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the use made him so familiar that they seemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if they had been borne with him, or grafted into his hands. This benefit we have from being conversant in Scriptures, that we are able with ease to dart out and sling the word, to hit our enemies in their foreheads. For which use, Saint Paul commends Timotheus, 
e 2 Tim. 3. 1.  Because of a child he was exercised in holy Scriptures: and the word of God, in such, is like the Arrow in the 
f Psal. 127. 4.  hand of a Giant, which draweth with that unresistible force, that it will divide the very soul and spirit. I should think it too little in such a case to have a strong arm only; both our arms must be strong and practised, that our enemy may not know our right hand from our left. Plato to good purpose in his Republ. counseled men to be Ambodexters for this use in fight: And for this Hector is 
Ilyad.  commended.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Of fight well I know the Art,  
With left and right to hurl a Dart.   
But if this be required in any fight, it is in ours, which have enemies on both sides, on the right hand, and on the left: therefore Saint Paul exhorts us, to have ᵃ the weapons of righteousness on the right hand, and on the left: that which way soever he strikes, we may ward 
g 1. Cor. 〈◊〉. 7.  him; whether he charge us on the right hand of prosperity, or on the left of affliction. Whether he fight before, as a Lion, or slight it behind, like a Fox: whether he assail us without, with his men-beasts, or within, by fears and temptations: whether he 
h 〈◊〉 Cor. 〈◊〉. 3●….  reach at us from above by Presumption, or from beneath with Despair; I pray God we be not found such as Milo, which when he looked on those arms with which he had wrestled before, for the price, at the games of Olympus, could say of them; At hij iam mortui sunt: See, these arms are now dead.  
The third thing we require in our Soldier of Christ, is a good eye. For what use is there in battle of either courage at heart, or strength of hand, to him which is blind? See this woeful experience in Pagans & Heathen people; which have profused zeal and constance to fight for hell, in the darkness of their understanding. And this is plain in our adversaries, whom might, zeal, persistence, resolution only commend; we might take for undoubted Soldiers of Christ, had not blindness of heart turned all those weapons and powers of the spirit to fight against God. judas, when that rich Ointment was bestowed on Christ, said; Ad quid perditio haec? But we, when 
〈◊〉. Mar. 14. 4.  the whole forces of our souls and spirits are bend and planted to demolish the truth of the Gospel of Christ, To what end serveth this waste? Therefore in one word our Saviour saith; If thine eye be wicked, 
〈◊〉 Math. 6. 23.  all the body is dark: For if we miss in the goodness of the cause, and the rightness of intention, all is lost. And it is to be noted that he saith not, Eyes, but, thine eye. For one of our eyes, the left eye, it mattereth not if that be out, the worldly wisdom: For I take it, Christ intends the right eye: For the Devil would make a covenant with us, like 
1 Sam. 11. 2.  Naash the Ammonite, upon this condition, that he may thrust out our right eyes. He careth not how quick-sighted we be to the world, only he desires to GOD and his truth to make us stark blind. O eternal God look upon us, and visit us with light from heaven; for the earth is full of darkness and cruel habitations. And in this case the word of God is to us as those Perspicils were to Nero, in which he saw the tricks and cunning of 
S●…etonius  the Fencers, and their secret wards and thrusts, and the conveyance of their Art. From hence may we see that great Fenser, and the mystery of iniquities, and learn to shun his fiery darts, God grant we may see in his light. I remember Homer, when he 
Ilyad. p.  speaks of Ajax fight in a black mist, under a dark cloud, how he makes him cry to God for light, with such vehemency of passion, as I know not if he express the like in all his Works.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
love, Father, save the sons of greeks  
from this dark pitchy night,  
Make clear the vyre, dispel the mist,  
and kill us in the light.   
Give us (O Lord) the light of Grace: remove from us all darkness of Understanding, and kill us in the light of thy son JESUS CHRIST. My last part followeth.  
What we should not be.] We must not be entangled with worldly business. I take not any of these words metaphorically spoken: but in the first and proper sense: for bodily fights are but shadows to this of the spirit, which is the only true fight: and say we must borrow words, for our better understanding, to express spiritual things in their kind: earthly things do lend heavenly things words, but heavenly things do lend earthly things signification. So they which fight but for earthly things, do not, till they have gotten the victory, meddle with the things of this world; much less should we which go in warfare for heaven. For this implication or stopping at things in the way, is a let to the victory: which if it came but single and by itself, were far more to be desired of a good soldier, than any thing which can be had without it. But the victory brings in these spoils with it, and whatsoever else man's heart can desire: especially this victory, after which shall be no more war, 
a 1 Cor. 15. 26. & 55. 56.  no enemy left; and the purchase shall bring with it all spoils, riches, honour, security, peace, triumph, glory and bliss eternal. If we could consider the benefit and fruit of this victory, all the Kingdoms of the earth could not serve to make one fetter to tie us here: and those green cords of the love of riches, and worldly pleasure, and honour, which so bind our desires, we should break, as Samson did his Bands, like to Tow when it hath felt the fire: So absurdly then do they which neglect this end, to which they are called, and lie ensnared with impediments of emoluments which lie in the way: as if a man, being showed where a rich treasure lay, should neglect to dig it forth, contenting himself with the Rushes and Bennets, which grow upon the ground.  
I will content myself only to resemble these men to such as catch at the spoils before the enemy is overthrown, or the battle won: whose first let is, because that ardour pugnandi, that alacrity of the mind, and heat to fight, which should be in a Soldier, begins to cease. This we see in many worldlings, which began with a zeal and fervour of the spirit; but that heat and burning of the spirit is now abated and retarded. They grow colder and colder to heavenly things, till at last they shrink and fall away. If they be not stark cold, yet they are not hot: and of such we may hear the Apostle complain, 
b 2 Tim. 4. 10.  Demas hath for saken me.  
Secondly, being made rich, they grow timorous: For the nature of these earthly things is, to beget diffidence and fears, and jealousy; because our worldly riches have many suitors, and many competitors, which seek by flattery and sleight to undermine our estates, and pilfer away our happiness: so many enemies, not only of rust and moths, but of ᵃ thieves 
c Psal. 66. 1●….  which break through and steal: so all our study and care is now derived from heaven, to guard and watch these base gatherings, that we may justly complain, Our feet are set in the snare: What snare? In the snare of the Devil. Saint Paul telleth us ᵇ in laqueo Diaboli. 
d 1 Tim. 6. 9  So these first stole away our zeal, and we began to faint; now they have taken away our courage, and we are turned cowards. And now for fear we durst not speak the truth: especially if we should offend some great person. To omit other fears, we will change our religion and profession too, rather than suffer loss. But say we are not brought to this trial: See the rich man's fear when he comes to die: I mean not his which hath riches, but his which loves riches: I say, when he comes to the last stroke, and should be full of fortitude; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, now it is come 
e 2 Tim. 4. 8.  to the crown: What can we stir such men up with the view & speculation of heavenly things, of which their hearts have been so long naked and dispossessed? Now is the time of fear, the thief is come which begins to dig through the wall: all is full of trouble and terror. When that soul, which was the least part of their goods, is swallowed up of Despair. When one poor Ague shakes all the frame of the house, as it would sink all down into hell: when they await the heavy doom of the Physician, as the thief doth the Sentence of the judge: when that strong enemy, I mean their own phlegm and spittle hath so woefully besieged their life; when groans and stitches, and burnings, and shake, begin to hale and pull those fat Bulls out of their rich pastures; thus do they perish that have renounced this warfare for the Kingdom of Heaven, and wrapped and snared their souls in the love of this present world: whose condition was worse than that of Swine: to whom life was given in stead of Salt to keep them from stinking: and now see what follows; we have lost our courage, and our enemies have found it; we have devised to tie ourselves so fast that they may take us, and carry us whether they will: take we heed then, lest that which is most dangerous, the enemy set not upon us while we are sub sarcinis, under our burdens: For, that I may conclude, we gather not the spoils here, for they are not earthly things, but joy, Love, Truth, Peace of conscience, and the fruits of the Spirit, with the Kingdom 
h Gal. 5. 22.  of Heaven and life eternal: of these rich booties do our enemies rob us, and these are gathered in Heaven.  
Again, in this life the fight is not ended: 
b 2 Tim. 2. 5.  No man is crowned unless he have lawfully arrived. Shall we seek to triumph before the victory? Lastly, the Soldier must not take the spoils, but the General must distribute them, which views the whole Army over, and sees who fight best in their several ranks and Stations: so do earthly Princes to them which have deserved bestin the wars: To some they give gifts, to some honour and Knighthood, to some Lands, to some the seat of judgement; and so doth our Lord JESUS CHRIST, looking down from heaven on such as strive and wrestle for his name and glory: to some gifts; Him 
c 〈◊〉. 3. 5.  that overcometh will I clothe in white array: to some Lands and possessions; 
d Luc 9 17.  Go to thou faithful Servant, be thou ruler over ten Cities: to some honour, 
e Mat. 5. 19  he that shall do these things, and teach them, shall be called great in the Kingdom of heaven. Some he 
f Mat. 19 28.  maketh judges, You which have followed me in this generation shall sit upon twelve Seats, and judge the twelve Tribes of Israel. Let these give us to consider what our calling is; we should fight for the truth: but how many fight against the truth? as Heretics, with what vehemency of spirits? raising up all man's reason and force of arguments, seeking with allmalice, subtlety, with extreme rage and cruelty, the detorsion of the word of God from its end: urging Scripture against Scripture: Which abuse we seeing, may justly cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We are wounded and shot through with our own feathers: Our enemies have said, 
Mutemus clipeos Danaumque insignia nobis aptemus.  
Virg. Aeneid. lib. 3.  
Let's change our Bucklers while 'tis night,  
And under Greekish Ensigns fight.  We should fight for God: but how many fight against him? Atheists, Blasphemers, Swearers, which by their lives do bear witness against God: which never use his trembled name, but when they swear and blaspheme, as if they would spit him out of their mouths. Such we have, which open their mouths wide against Heaven, we hear them say: 
a Psal. 12. 〈◊〉.  Our tongues are ours, who are Lords over us? We should fight against the Devil, we fight for him, when we will not confess our sins, but justify them, and say to the Prophet's face 
b 1 Sam. ●…5. 20.  Nay, but I have not sinned: Thus do we absolve Satan, and condemn CHRIST: this makes the Ministers of God as welcome to us as Eliah 
c 1 Reg. 21. 20.  was to Ahab: Hast thou found me O mine enemy? And as Michaiah was to the same Ahab, 
d 1 Reg. 22. 〈◊〉.  he never prophesieth good to me, but evil.  
We should fight against the world; but we stand in the world's defence; as covetous men, will they suffer the least diminution of their riches? nay rather perish mercy, die almsgiving, waste zeal, be forfeited all the treasures of Grace, to the uttermost wrack of salvation, & the loss of Heaven to boot. What Counsel, what Law, can we not find to recover an earthly loss? But God's laws are not cared for. All our strive, buildings, plowings, sailings, do obey Hell and the Devil. If we could rippeup the hearts of such, we should find written in them: 
x 2 Cor. 4. 4.  The God of this present world.  
We should fight against the flesh; we are for the the flesh: as gluttons, adulterers, drunkards, which in the combat between the flesh and the Spirit, do take the flesh her part: which contrary to the rule of Saint 
a Rom. 7. 21.  Paul, do castigare spiritum, chastise and subdue the spirit: 
b Cor. 9 ●…7.  their flesh they nourish and pamper; their souls they starve and famish, neither laying hold of God's promise, which is the ground whereupon they stand, neither caring for the word of God, which is their food: neither by Prayers and Meditations raising up in them the aid and strength of faith, which is the sword wherewith they must fight: So daily the body grows stronger, as if he should say, Who can conquer me? and 
c Rom. 7. 24.  the spirit weaker, crying, who shall deliver me?  
Lastly, we should fight for brotherly love, but we trample it under our feet: else what do so many divisions and schisms? Do we fear our part is too strong, and having escaped the sword of our enemies, do we seek to fall by our own? But the actors of sects do separate themselves, as the only sanctified and chosen, despising all others, as Publicans and Sinners. But let me ask, where there is among you envying, 
d 1 Cor. 3. 3.  and strife, and divisions, are you not carnal? You are not as this Publican, or Sinner, are you not worse? he is come near to tear the flesh of JESUS, which hath rend his coat: But these may suffice. God grant that we all which have our●… profession in CHRIST, may have our mind for CHRIST; and not only resolve to fight this fight for the Kingdom of Heaven in our several stations, as we are to join with the honour of God, the rescuing of our souls and bodies from the enemies of God; but in all our states and callings whatsoever, publicly, to behave ourselves like good labouring Soldiers of Christ our Lord; whether we be Counsellors, or judges, or Deligats for peace, or inferior Officers, or private men, or Pastors of the flock, or any ways called: to think that to all doth belong this good labour, that public peace and tranquillity be defended, the truth maintained, Religion preserved, the good encouraged, the wicked punished, and above all, GOD'S praise and glory ever magnified. Now to God the Father, with the Son, and the holy Ghost, be all Power and Dominion ascribed, now and for ever.  
Amen.   

THE CALLING OF MOSES.  
The fourth Sermon.  EXOD. Chap. 3. Vers. 1. 2. 3. 4. 5. 
Verse 1. When Moses kept the sheep of jethro, his father in law, Priest of Midian, and drove the flock to the backside of the desert, and came to the mountain of God, HOREB.  
Verse 2. Then the Angel of the Lord appeared to him in a flame of fire, out of the midst of a Bush: and behold, the Bush burned with fire, and the Bush was not consumed.  
Verse 3. Therefore Moses said, I will turn aside now and set this great sight, why the Bush burns not.  
Verse 4. And when the Lord saw that he turned aside to see: God called unto him out of the midst of the Bush, and said, Moses, Moses: And he answered, I am here.  
Verse 5. Then he said, Come not hither, put off thy shoes from thy feet, for the place whereon thou standest, is holy ground.  
IF this place of Scripture had moved me to but an intent of handling the several parts, according to their just weight and substance; I must of necessity have given it over, and laid this burden on some other, whose shoulders could have better borne it than mine can, and have chosen some fords and shallows of other Scriptures, through which more easily I might have waded. But sithence I have no other purpose than to gather from these branches, such fruit as hangeth lowest for my reaching, I hope I shall offend no reasonable Hearer.  
The general Scripture, which hath in it, the Calling of Moses, showeth us, first, who called him, God, Verse 4. Verse 2. The Angel of the Lord: secondly, the place general; Verse 1. The Desert: thirdly, the particular place, Verse 4. Out of the Bush: fourthly, the manner of Calling; familiarly by name, Moses, Moses: five, Moses his readiness, here am I: sixtly, a Prohibition, Come not hither: seventhly, a Commandment, or Exhortation, Put off thy, shoes from thy feet: eightly, a reason, it may be of both; For the place where thou standest is holy ground.  
There is no doubt but as often as God appeared to our Fathers, making himself manifest by some sign: so often he stooped down from the height of his Majesty, and (as we may think) went forth from himself, to come nearer to them. For that which is most unworthy of that Divine majesty, to borrow a Body or a Face of his Creatures for a time, is yet the greatest vouchsafing: wherewith he can vouchsafe us, and the possiblest means he hath, to make us, whiles we are here in the flesh, attentive, and to wonder at his greatness. The same God doth stoop down and bow himself to us when he speaketh and calleth by his word out of the lips and mouths of his Prophets and Ministers: and there is no difference between that trembled Majesty; which spoke to Moses miraculously, and to us ordinarily. But this is the end of extraordinary calling, that they have extraordinary effects: & to whom God doth appear by strange and fearful signs and wonders, in them he showeth more wondered works of his power.  
Had not God called Moses, who could have persuaded a silly poor man, a shepherd, in the wilderness, such an one as 
a Chap. 2. 15.  before fled from the face of one man, to oppose himself to a mighty kingdom, to a whole Nation? Had not God inspired, how could one naked man, with a little wand in his hand, whip Pharaoh, and his kingdom, and smite the whole land, and having first beaten him with hail and 
b Exodus 9 24.  storms, after he had almost eaten him up with Lice, Exodus 8 17. and Caterpillars, Exodus 10. 13, after he had shaken him with thunders, and scorched and blasted him with lightnings, Exodus 9 23. power him out and his whole host, like dregs into the Sea?  
Now for the calling of Moses, we must consider this followed another calling of his: namely, his inward calling, with which he was called before: it was 
c Exodus 2. 11. Hebr. 11. 27.  then an outward calling, yet not that outward which is opposed to the inward: for so, many are called: But a certain deputation of a purpose which God would 
d Mat. 20. 16.  publish and make manifest by him, whom by warrant of this calling, as by Commission, he would authorize to sit in his own place, and to visit Pharaohs house: in regard whereof he saith; 
e Exodus 7. 1.  I will make thee Pharaohs God.  
So now Moses considering the highness of him that calleth him, shall little regard how vilely men esteem of him, being assigned by him, before whom, not only all earthly Kings and their kingdoms, but the heavens themselves are low.  
And again; Moses considering the power of him that calleth him, shall now despise his own weakness, and a thousand slow tongues.  
And further, looking into the end for which he is called, to deliver his brethren from their bondage; and affliction; shall comfort himself, not only against the hardness of his labour, and the obstinacy of blind Pharaoh, but against the bitter murmurings of his own brethren, and the hardness of their hearts.  
And lastly, Moses calling to heart that wonderful vouchsafing of the Divine majesty; first, in looking upon a people which were afflicted with so cruel bondage; but especially in looking on him, which was afflicted by the afflicted in a lower degree of misery than bondage: to make him their Leader, to make him Pharaohs God, to furnish him with all helps, to grace him with the familiarity of his own presence: how gladly shall he consecrate all his power and strength to this service, to God's business, with care, with resolution, with all his heart?  
But we must observe, that albe, it be here written, God called him; yet in the second Verse, we find the Angel of the Lord appeared to him. If we desire to know who this Angel should be, which in the sixth Chapter, verse 3. calleth himself by the name of jehovah, and taketh to him the glory of the eternal Godhead, we may safely with the Fathers, take him for the eternal Son of God, in regard of his person of a Mediator:. Which person albeit he did after take upon him, when in the fullness of time he took our flesh, yet he bore the figure and image thereof from the beginning. And to this purpose, Saint Paul calleth him the ᵃ Leader of the people in the desert. For albeit he were not yet come, yet might his Predestination to that office, be of that force, that he might make himself known to the Fathers under no other 
〈◊〉 2 Cor. 10. 9  habit: For all the communication they had with God, was by no other means, than of the Messiah, which was promised: which although he were the eternal Word, that is, God himself: yet might he in respect of his future Office and Embassy, borrow the name of an Angel.  
And farther be it that the eternal Son of God did appear to Moses; yet could not this hinder any thing, that he appeared by an Angel, more than that, when God appeared to Abraham in the likeness 
b 〈◊〉. 18.  of three Angels, for that there also the Angels speak in the person of God: (at the time 
c 〈◊〉. 14.  appointed I will return unto thee, according to the time of life:) It is no extraordinary thing: for the Prophets themselves, which bear God's message, do sometimes take upon them God's person, and speak as God speaketh: as 
d 2 Reg 6. 16.  Elisha, second of Kings, Ch 6. vers. 16. which useth the same words: and Eliah, the first of Kings, Ch. 21. 20.  
Only this may suffice to be gathered from this place, that whatsoever God speaketh by his Angels, is of as much certainty as if Gods own mouth had spoken it, I if he leave Angels, and choose Shepherds and Fishermen to do his message, the authority is no less than if it had been thundered from Heaven, or uttered by an host of Angels, or written in the Heavens, or spoken from Heaven by the mouth of the Son of God, from the right hand of God: for although the Angels of God's Church here on earth be by no means to be compared with those blessed minds, for excellency of substance or immortality, or pureness from sin: yet are they not inferior to them in respect of their message, if they be not above them in regard of their office: which is greater than to sit upon the Spheres of Heaven, and to bring the Sun to his daily course: to uphold the earth, to dispose seasons and times, to inflict famines and pestilence: for to them only is committed the dispensation of the word of Life, the 
a Mat. 16. 18.  power of the keys of the Kingdom of Heaven, 
b john 20. 23.  the Administration of the Sacraments, they wash you with living water in Baptism, In the name of the Father, and of the Son, and of the holy Ghost; they reach you the flesh and 
c 1 Cor. 10. 16.  blood of Christ in the Lord's Supper; they lift you up to Heaven by preaching of that powerful word, the least jot and title whereof shall not pass, 
d Mat. 5. 18.  when heaven and earth are passed away: and for this cause, although an Angel appeared to 
e Act. 13. 6.  Cornelius, he went no farther than to messenger him to Saint Peter, which should tell him what he should do: I, when CHRIST 
f Act. 9 4.  himself appeared to Saul, and spoke to him from Heaven, yet he gave to Ananias this honour, that he should be the instrument of his conversion, and of his receiving the holy Ghost. Let no man then now look to be 
g Vers. 17.  called out of a bush burning with fire, or by a voice from heaven, sithence God doth as undoubtedly call us daily out of the mouths of his Ministers and Preachers, and speak by them as familiarly as he did by Moses: and if they be Ministers to you of Grace, and Life, and the riches and glory of the Kingdom of heaven; let it not grieve you with good consciences to be Ministers to them of the perishing things of this world: neither despise you them, because they are men, and sinners as you are: for God which deputed them, did it not for want of Angels; but in calling them, he preferreth your nature. He knows their unworthiness better than you, yet he honoureth them: Do you dishonour them whom God honoureth? What then? do you blaspheme the good of your brethren, for which you are to give God thanks? ay, and some there are which load them with disgraceful terms, and railing words, such as the 
h jud. 9  Angel sustained not to give to the Devil himself. The spirit himself calleth that blind and careless Minister the 
b Apoc 3. 14.  Angel of his Church: Do we esteem them whom the mouth of God calleth Angels, as the basest of all men? Are you wiser than the holy Ghost? or can you constitute a better form of government in God's Church then God himself hath ordained? Doubtless none can set little by the Ministers of 
c joh. 15. 18.  Christ, but they which have hated him first. We cannot reach at his Heavens, we cannot touch his Sun nor Stars, nor disorder the least of his works here on earth, and yet we oppose ourselves to that, to which God hath given a far more excellent being, namely, the word of truth, the image of his glory, the sword of of his justice, the Sceptre of his Kingdom.  
Our second circumstance followeth. The Place general, out of which Moses is called; the Desert, etc. The 
2  
d Psal. 139. 8.  Prophet showing that no man can fly from the presence of God: neither by ascending into Heaven, or lying in Hell, or dwelling in the Sea, etc. As he proveth, that if we do wickedly, we lie open always to the vengeance & wrath of God; so he enforceth, that if we do well, nothing can take our reward from us. What marvel if then God search the Wilderness for his servant Moses: doth he not use to search for his servants, the 
e Dan. 6. 22.  dens of Lions, 
f Dan. 3 24.  and fiery Ovens, 
g jon. 2. 17.  and the bottom of the Sea, and the bottom 
h joh. 11. 38.  of the grave? For as he rejoiceth to bring hidden wickedness to open punishment; so he more delighteth to bring secret godliness to open light and glory. Although then Moses thou be cast forth into the Wilderness, into the place of Dragons, to have thy abiding with 
i Isay. 13. 2●….  Zym, and Dragons, and Ostriches, and Ohim, etc. yet here God looketh upon thee. The same God which saw thee 
k Cap. 2. 13.  when thou fleddest from thy Brother: ay, the same God which saw thee when thy Mother which bore thee, forsook thee, and shut thee up in a little Ark 
l Cap. 2. 3.  of Slime and Pitch, and cast thee forth among the Bulrushes, and left thee floating upon the water.  
We see, as the littleness or unaptness of the persons, cannot hinder God in executing by them works of wonder, no more can the unlikeliness or unaptness of the place. He can make as many Springs to flow out of the rocky Desert, as from Apenninus, the father of Rivers: he can store the waste and roaring Wilderness with as much provision as fruitful Egypt: he can levy as great an Army from Sina bushes, as from the midst of Pharaohs Kingdom.  
But what is the reason that God appeareth to Moses, rather in the Wilderness then in Egypt. Have the Egyptians only driven out Moses from them? Have they not also chased God away? He cannot abide in Pharaohs Court, there is so much hardness in Pharaohs heart: he cannot abide in their land for their cruelty, nor in their Temples for their Idolatry: It was a poor entertainment, that the Lord of life, when he came to dwell with us, and to inhabit our flesh; that he must be driven to seek the Ass' cratch, and that our unthankfulness did thrust the God of life into a Stable: but it was harder that quietly the Babe JESUS could not enjoy that, but Mary must be driven to fly by the way of the Wilderness) into 
m Mat. 2. 14.  Egypt, to hide her Son, for fear of Herod and the jews. Why do we thus banish God from us, and chase him forth into remote, and far Countries, from whence he will not return but to smite us, and judge us, as he did the Egyptians here? Why doth he rather dwell in the thorny bush then in Pharaohs heart? He is not in Samaria, but he is in the Desert with 
n 2 Reg. 19  Eliah: he is not with Belshazzar, in his Palace Dan. 5. but he is with Daniel in the den of the Lions, Dan. 6. 
p Gen. 19  He is not in Sodom, but he is in the Mountain with Lot: He is not with Saul in his Tent, but he is with 
q 1 Sam. 24.  David in the cave. Oh our ungratefulness, nay our wretchedness, if where we are most, there God is least.  
Now for the third part in order; the Place particular. 
3  It should little boot to set down the variety of the opinions of them which have interpreted this vision: but God had doubtless his secret here. Some apply it to the Israelites, and their perverse disposition, which were always like the thorns which resistes the fire. Some take for the Bush, the womb of the blessed Virgin; some the body of CHRIST. I will not maintain these opinions, neither will I impugn them, but we more safely compare this vision with that of 
r Gen. 15. 17.  Abraham's, where God appeared to him in a firebrand, out of a dark Furnace: The reason is, God sufreth not his people to be extinguished in darkness. The afflicted and oppressed people of Israel, we may resemble to the low shrub or bush: The tyranny of Pharaoh, to the fire burning in the midst; which had consumed them, had not God miraculously preserved them. So by the presence of God the bush escapes the fire, as it is written, that although 
s Psal. 46. 5.  the floods lift up themselves against the Sanctuary of God: yet it shall not be moved, because God is in the midst of it: Saint Paul saith of God, our God is 
t Heb. 12. ult.  a consuming fire. But Moses can say, our God is a preserving fire. To the Egyptians he was a consuming fire, but to the Israelites a preserver from fire. He consumed the Captains of 
u 2 Reg. 1. 12.  Ahaziah; but he preserved Elijah. He 
x Dan 3.  consumed the Princes of Nabuchodonosor, but he preserved the three children in the midst of the fire. Isay was preserved by this fire; for when God touched his mouth with a coal burning from the Altar, he heard; 
a Isay 6. 7.  Thine iniquity shallbe taken away, and thy sin purged. And although the fire be now out of the Bush, yet Christ hath brought fire 
b Luke 1●….  anew from heaven and left it burning in the Tongues 
c Acts 2 3.  and Lips of his Apostles, and made them the 
d Ma●… 〈◊〉.  Lights of the world.  
Now touching the Vision. No doubt but Moses was wonderfully astonished with the miracle: he goeth aside, to wonder, to gaze at this strange sight. But these, if thou compare, Moses, with those miracles which God will work by thee; with those great wonders in Egypt, with his continual appearing to thee in a Cloud by day, and in a Pillar of fire by night: This burning flame, I say, if thou compare with these, and with Mount 
e Exod. 19 18.  Sinai, burning all with fire, it shall seem to be but a little spark.  
And yet that great deliverance of God's people, which was wrought by Moses, at which all the earth trembled, which filled all hearts with astonishment, which was done with so mighty an hand, & outstretched arm; compare we it to our deliverance in jesus Christ; and it will seem but as shadow to a body: and less indeed than a little sparkle to a great flame. What is their deliverance from Egypt to our 
f 1 Cor. 1●…. 35.  deliverance from Death and Hell? What the leading of them through the red Sea, 
g 1 john 〈◊〉. 〈◊〉  to our washing in the blood of Christ? What the standing of the Sun at the prayer of joshuah, 
h john 1. 14.  to the descending of the Sun of God into the world? What the slaying of the first borne in Egypt, to the 
i Matth. 27.  crucifying of jesus Christ the Lord of Life?  
Come we how to the manner of his calling, which is the fourth in order. here we earn first, that this 
4.  was no dumb show, to terrify the holy man: For it hath Doctrine annexed to establish his mind. And indeed the miracle is great, but the calling of Moses is greater. And God calleth Moses by name, familiarly, which telleth him, that now he hath a kind of fellowship and acquaintance with God: that he must now walk with God, and forget his father and acquaintance in the flesh, and his flock of sheep, and the world, and follow his calling. For God by speaking to him in this sort, doth enter and insinuate himself into his mind; and move him to regard his daily walking, as a continual judging. For how must they walk, with whom God's eye doth always walk, as an individual 
a jerem. 16. 17.  companion? Now God by naming us when he calleth, shows, that he knows us when he speaketh not. He calls us in time, he knows us before time: when he calleth, he is not nearer to us than he was before, but he teacheth us to draw nearer, to him. But this is the least we can imagine of God, to think he walketh with us as an individual companion: for he walketh in our soul, and between the divisions of our spirit, and treadeth a secret path in our heart and understanding, which no man knoweth but himself. There is never a fold or wrinkle in our mind, but he knoweth it altogether.  
Neither is this so only; God is nearer to us than we are to ourselves. He seeth ten thousand things in our mind and thought, which we see not: therefore Saint john saith, 
b john 3. 20.  God is greater than our heart. To our thought, men, and Angels are blind; to God our thought is blind. How many sins can he object which have fled the secretness of our thought? What is more ignorant to him than our best understanding? How many things which he will do by us, doth he better know before they are done, than we after? Well may the Prophet say, Such 
c Psal. 3. 19 6.  knowledge is too wonderful for me: Neither may we wonder at any thing more than that the trembled presence of God is no more regarded of us. We shame not to do that in the presence of God, which we blush to do in the sight of the worst Boy we keep. The first step that we should tread in our calling, should be the forsaking of the world: I, of ourselves. The world will not only entangle us, if we stand still, but if we run through it. Our calling is a daily striving, and a continual fight: and the Country we seek, must be 
a Math. 11.  won by violence.  
But speak we ●…ow of Moses his readiness; Here am I: Moses did not as jonas, which was sent to Niniveh, 
5  
b jonas 1. 〈◊〉.  and went to Tarkish: nor as the men in the 
c Luke 14. 〈◊〉.  Gospel, which were bidden to Supper, and went to their Farms: nor as he 
d Mat. 21. ●…0.  which said he would go, and did not. For in saying, here am I, he tendereth his obedience before he knoweth what he is commanded. We know not what God may command, but this we know, we must obey whatsoever God commandeth. If he intent to work wonders by us, if upon us; if he call us to be Leaders, or to be led. Some he calleth to honour, some to mourning, some to imprisonment, some to suffer: We are not choosers of our estate, but must act that part which God enjoineth. This only we know for certain, that then we have performed the greatest part of our duty, when our heart is ready. But we do all things saving those which God requireth. God calleth us one way, we go the contrary: God 
e Luke 14.  calleth us to a sweet supper, we refuse to come: the world calleth us to travel, and sorrow, and care, and we follow the world. There is as great a 
f Luke 〈◊〉.  gulf between us and our calling, as was betwixt Lazarus and Dives. He goeth far (they say) that never comes back again. We have gone far from God, and we have not returned. The Lord hath said, Return, and we would not return. He hath set his face to us: we have turned our backs to him. He hath given us a long time to sin. The child which was 
a jerem 2. 27.  borne of a King (as we read storied of Paris) and cast forth, and taken up of a shepherd, as long as he knew no other, did contentedly live a shepherds life: but when he was told, his father was a King, did scorn that base life, and repaired to his father. If we, not knowing how highly we are descended, have thought it good to entangle ourselves with the things of this world, too base and mean for our calling. If perishing and vain things have held us contented to lead our lives in this thrall and baseness; yet now, knowing we are more than the sons of Kings, I, 
b Rom. 8. 14. 17  sons of the most High God, and heirs of his kingdom, let us not deferreto fly the shadow of this world, and to lift up ourselves to that glory which is prepared for us; knowing that our heavenly Father, not only looketh for our coming, but daily sendeth and calleth for us.  
Now a word of the Prohibition. Moses had ventured 
6.  too far, forgetting himself; drawn as men are, rashly to gaze and pry into strange sights. But this is not the way to come before God, by aspiring, and curiousness, but with reverence and trembling. When we cast ourselves down lowest, when we stand farthest off in humility, then are we nearest to God. If we consider our vanity and presumption, we are many times too near to God: but in fear and reverence we are never near enough. But it is worth the noting; how Moses is called, and forbidden to come near.  
When the Angel was sent to Mary, whose aspect and presence troubled her, she was forbidden to fear: 
c Luke 1. 30.  Fear not Maery. But, this Angel appearing to Moses, because he is not troubled at the sight, he is in a manner commanded to fear, and stand farther off. The blessed Virgin was forbidden to fear, because she had found favour with God: and Moses is commanded to fear, because he knows not what favour he had found. For he gazed only, as one that saw a strange sight by chance, not looking into Gods vouchsafing; not considering what mercy God shows him. But being instructed by God, you need not bid him fear, as we see in his standing off. And such is the weakness and vileness of us mortal men, that we cannot sustain the sight and presence of the least of God's Angels without shaking and trembling, though they appear in a form, tempered and suited to our weakness: Therefore, when Mary the mother of Christ saw the Angel, 
a Luke 1. 29.  She was troubled: the 
b Luke 2. 1●….  shepherds were afraid: 
c judg. 6. ●…2.  Gedeon, alas, I shall die, for I have seen an Angel: Daniel, 
d Dan. 10. 19  Fear not. And an Angel is never almost sent, but with a Fear not in his mouth, but the effect is good: for when the trembled presence of God hath possessed us of an wholesome reverence and fear of the Divine majesty, he doth by words of comfort take it away, showing that he is great for our good, and for the confusion of our enemies. So our fear and reverence is invited, our curiosity and presumption is rejected. But this I say, if God's presence be so fearful when in greatest mercy and compassion he appeareth, how trembled is his wrath? And if we may be faulty in approaching near to God: of what terrible wrath shall our Apostasies and falling from God be guilty? And this is the same Moses which after desired to see 
e Exod. 33. 18.  God's face; and not able to see it, doth most notably teach us, that the strength of our Salvation is not far from the cleft of the Rock, in which Gods merciful hand hath hid us, and covered us, till he shall take us out of the covering of this short life, and show us his glory. But when the Lord passed by; when the Lord of Hosts passed by; tell us Moses, what didst thou see? Did▪ dost thou see nothing, because the hand of God covered thee, because the cleft of the Rock hid thee? Did all his love and mercy pass before him? Mercy was the hand that covered thee; it was his love that looked back upon thee. Didst thou not see his backer parts as he passed by? What then? Didst thou see any unrighteousness in the Lord? Was there any weakness in his arm, any crookedness in his path? Was he like the sons of men; whose breath is in their nostrils? Thou hast seen, Moses, his backer parts, blessed are they which shall see his face. Blessed are they which when the face of the Lord shall be revealed, shall not seek the 
a Luke 23. 30.  hills to cover them, or the clefts of the rocks to hide them: Blessed are they whose rock is the Lord, 2 Sam. 22. 1. whose mercy is to them as the hills on every side, Psal. 125. 2. 
b Matth. 5. 8.  Blessed are the pure in heart, which shall see God, strange, and merciful, and gracious, slow to anger, and not making the wicked innocent, reserving mercy for thousands; for giving iniquity and transgressions: visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and fourth generation.  
Let us come to our seventh part: Put off thy shoes 
7.  from thy feets: By these words God doth stir him up and provoke him to further Devotion and Reverence. This ceremony of standing barefoot before GOD, is like our kneeling and uncovering in the Church. And of all ceremonies this is the end, that Gods trembled Majesty, may have a more effectual working in us. Moses had showed a reasonable readiness to his calling before, Here am I: he hath yet need to be more stirred up. And if the most noble Prophet of God, had need of such preparation, no marvel if God do stir up our dullness by divers like means, when his high worship is required: for that which is in some, the effect of godliness, to others a cause of godliness. In them which are more perfect, reverence descendeth from their inward worship of God; by which the weaker ascend to the inward worship. And godly ceremonies are in some, tokens of duty; too others, lessons of duty. Afflictions and sorrow come from 
a 2 Cor. 〈◊〉. 1●….  Repentance, by which God doth bring many to repentance. Thus we see, Ceremonies have their necessary uses: Neither do we by lawful using them, tie Religion to outward things, but rather lead ourselves to the inward worship. Although we live in that age, where all marks of outward duty are contemned; I would not so much mislike, if the inward service were not also neglected. We count it now as profane, I will not say to fast, or afflict ourselves, or wearesacke-cloth; but to deck and beautify our Temples. We say we must worship GOD in Spirit; as if they did not, which poured forth infinite 
b 1 Reg. 〈◊〉.  treasures in building Churches, and beautifying them, and which praised God with 
c Psal. 150.  the Harp and all instruments of Music. I say, that where the heart is set to serve God, it rejoiceth to move the hands and feet, and all the outward parts to do the same. And if we had more outward behaviours of Religion and Devotion than we use, they might well become us. But this is little. It is a dangerous thing now to praise good works: as if Faith were Faith without them. Non sunt parva sine quibus magna constare non possunt: S. Augustine saith; These are not small things, without which greater things cannot consist. If a man go towards the Sun, his shadow will go before him; but if he go from the Sun, yet his shadow will follow him. What then? if our Adversaries, which have departed from the 
a Mal. 3. 2.  Son of Righteousness, jesus Christ, have set before themselves the shadow of Signs and Ceremonies? Doth this forbid us, which turn to the Son of God in sincerity and pureness of worship, to have it follow us? The Church of the jew had Shadows and Signs, without the Truth: For the truth was 
b Col. 2. 17. Heb. 10. 1.  veiled and covered to them under these: All things were to them under Shadows. The Church of Christ, under the Gospel, hath the Truth, with Signs: The Church Triumphant in Heaven hath the Truth, without Signs. So the Church of Christ here on Earth is middle between both, participating of the jewish Church in signs, and of the Church in Heaven, in the Truth. Dionis. Areopagita. de Eccles. Hierarch. lib. 1. cap. 5. part. 1.  
And thus we are come to our last part: For the place where thou standest is holy ground. If we make this the reason of that first come not near, we have a sufficient warrant to manifest our duty to God in all places: for God filleth 
c Psal. 139. 7.  all places with his presence: Whither shall I go from thy presence? Coelum & terram ego impleo: I fill 
d jer. 23. 24.  Heaven and Earth saith the Lord. In respect of our weakness, he seemeth to be less present to some place: but as he is in himself, he is a like present in all. We have a more awful regard of God, where he showeth more signs of his excellence; but he worketh infinitely above our understanding, even there, where he showeth no sign at all. But let us rather construe this of the holiness of the ground, for a reason of that which went next before, why he must put off his shoes from his feet. We have this doctrine hence. First, the holiness of the place doth witness God's presence: secondly, it moveth us to inward reverence and fear: thirdly it telleth us what we ought to be: Shall the place be holy, when we are profane, Where we must not tread amiss, must we think amiss? where Moses must not wear shoes on his feet; shall he carry wickedness in his heart? Regard we what men see, and despise we the eyes of God? for 
e Psal. 51. 5.  God requireth truth of the inward parts; yet so, that he refuseth not the worship of the outward parts, which if he would ever have refused, he would have done so here; for God saw Moses heart, and none were present but God and Moses, here was no congregation assembled; none that might learn by outward ceremony or behaviour, and yet God, which 
f john 4. 24.  is a Spirit, and worshipped in spirit saith: Moses, put off thy shoes from thy feet, for the place where thou standest is holy ground. If Moses stood before God in holy ground: where God appeared to him in a bush burning with fire; how holy must our standings be before him, which have him not within kenning only, or at a gaze, or where we are forbidden to come, but in the 
g Mat. 18. 20.  midst of us? If Mount Sinai were sanctified for a temporal residence, what shall we think of these Mountains, our Temples, dedicated to his glory and worship; to which he hath promised 
h Mat, 28. 〈◊〉  a presence for ever? If God did descend to the low Bramble-bush, and sanctify it: do you think he will abandon his Temples, where we daily come together in his name? If God, have any place holy under Heaven, this is that place. This place we exempt from all other uses, and consecrate to God: here, we meet to acknowledge his divine presence, so often as we come together in his name, and we testify the same by our most solemn and royal assemblies. For if we consider ourselves, as grafted in Christ, and members of one body: here we come as sheep into ourspirituall fold, all linked and combined in the same prayers, with one heart and voice praising and lauding the name of God. And if we consider our communion with the Saints, and Angels of God, and the Church triumphant which is in Heaven: here we join and meet to glorify the same God in earth, which the Angels do in Heaven: which divine and celestial company, how can we better represent, then in this spiritual randivouze, singing: Holy, holy, holy, Lord God of Sabbath: Heaven and earth are full of the majesty of thy glory? etc. Thirdly, if the zeal of our profession move: here we profess and testify the name of God, the right worship, and the truth of our calling, against Turks, jews, Infidels, Sects, Adversaries, Men, Devils, and all the enemies of God's truth, sounding and ringing out our zeal for the praise and glory of God, that all the world may here it. And lastly, if the love of our Lord jesus Christ compel us: here we assembled, are so oft assured of 
a Mat. 18. 20.  his presence as we come together in his name: and when all other places are subject to abuse; our high ways and fields to rifle and robberies; our Markets and Streets to quarrelings, to deceive; our common meetings to wrongful and fraudulent dealings; our Courts to strife and janglings; whereas disorders are seen daily in our houses, and our secret Chambers can tell of our uncleanness: the reverence of this place confoundeth lewd sinners, and keepeth it at least from all open profanation and abuse. But where is our zeal if it be not in our Temples, nay, if it be against them? Had God holiness which he might bestow upon this place, and is he so bare of it that now he hath none left. Did he spend all upon mount Sinai, and hath he never a blessing left for our Herebs? Yes, some of that was bestowed upon Salomon's Temple: wherefore CHRIST was even eaten up with the zeal of that house: Which 
b john 2. 17.  howsoever it were shortly to be profaned and made desolate, yet was it 
c Ius 19 76.  holy to Christ as long as it stood. But our devotions are gone out of God's house, to our own houses, we deck and beautify them, because we love ourselves as we would God's house if we loved God. God hath long ago complained of this. Is it time to build to yourselves seeled houses, 
d Hag. 1. 4.  and let my house lie wasle? Which being so, no marvel that the same vileness and contempt which we have suffered to fall upon our Churches and Church orders, is now fallen upon ourselves: I speak not this to grace ceremonies, or outward behaviours of Religion, otherwise then shadows to that body: shadows they are to the body of Religion, but such as well become the body. Only this I protest, if holiness be gone out of the toes and feet of our Church, yet let us keep it in the heart still. And if we have forgotten the place in which we stand, let us not forget the person before whom we stand, which is God the Lord, the high owner of Heaven & Earth; which is near to us how ever we are far from him; which doth inspire with his spirit, not only the head, and honourable parts, but the toes and the feet; to whom the heart is due, and the spirit, and all our strength: But of how many of us doth he not receive the calves of our lips? This most high & great God sanctify us all in our several standings before him; and grant us all holy toes, holy feet, holy knees, holy hands, holy lips, holy hearts to the glory, and praise of his name, in Christ our Lord: Now to God the Father Almighty, with God the Son, and God the holy Ghost, three persons and one God, be rendered all honour, praise, power, dominion, and glory, now and for ever. So be it.  
Amon.   

CHRISTIAN PATIENCE.  
The fifth Sermon.  MATTH. 5. Vers. 38. 39 40. 41. 
38 You have heard that it hath been said, an Eye for an Eye, and a Tooth for a Tooth.  
39 But I say unto you, resist not evil: But whosoever shall smite thee on thy right cheek, turn to him the other also.  
40 And if a man will sue thee at the Law, and take away thy Coat, let him have thy Cloak also.  
41 And whosoever will compel thee to go a mile, go with him twain.  
WHen Moses sent Spies into the Land of 
a Numb. 13. 19  Canaan to search the Land; and the goodness thereof, and to bring of the fruit: when the Messengers made report that it was a fruitful Land, and flowing with Milk and Honey: and represented the fruit thereof which they brought; the people were all without doubt moved with a wondrous desire to make forth, and possess that Land: but when some of them reported that there were 
b Vers. 3. 4.  Giants in the Land, and that there seemed no possibibility of entry, but by war and blood shed; see 
c Num. 14. 〈◊〉.  how quickly they were turned: Would God we had died in the land of Egypt, or in this Wilderness; would God we were dead. The Preachers of God's word, which are sent of God, as Spies, to search and inquire into holy Scripture, what good things God hath laid up in the Kingdom of Heaven for those which trust in him; when they certify you that 
d 1 Cor. 2. 9  the eye hath not seen, nor the ear heard, and that the good things which God hath prepared, for those that love him, have not entered into the heart of man; who burneth not with desire to enter into the Kingdom of heaven, and to be partaker of everlasting bliss, with the Saints in light? But when we tell you of loss and hazard, of suffering blows on the cheeks, of 
e Eph. 6. 12.  wrestling, of fight with the Giants of this world, and suffering all things, to the 
f Heb. 22. 4.  effusion of blood, for the Kingdom of heaven; what a world of menturne back and start aside? We bring you to this Scripture as to 
g Num. 20. 23.  the waters of strife; A marvel to see, the people which all escaped drowning in the Sea, were almost all drowned in a little lake. There is this difference between us and the murmuring Israelites, 
h Num. 24. 3.  they said, we will go back into Egypt: we go back, but say notso. The words of Christ will try who are his, 
i Mat. 10. 38.  he that taketh not up his Cross and followeth Christ, is not worthy of him. We should bear our Cross, I would we could be contented that our Cross might bear us. Every true Disciple of CHRIST is crucified with CHRIST, his hands are nailed, he cannot strike: his feet are nailed, he cannot pursue revenge, he is also fast bound and tied, that he can move no ber of his body to resist evil. If we mistake not, our profession, our 
k Mat. 5. 22.  honour, is, to be reviled: our 
l Mat. 10. 39  gain, our treasure to forsake all; our fight to 
m Mat. 10. 23.  fly from place to place; 
n Gal. 6. 17.  our glory in our wounds; our victory in 
o Phil. 1. 20.  death. What then if all our manners, and lives and actions do cross this Scripture; if we which should take the blows, do rather give them; if we which should be so fast tied that we should move neither hand nor foot, are more swift in pursuit of revenge, than the Eagle in following after her prey: if not in private meetings only, or in streets, market-places, fields, sport, feastings, etc. but at Sessions, Assizes, highest Courts before just judges, in the eye of justice, in the face of reverend and lawful authority, we have done all we can to the disgrace of this Word: must the Preacher bring a condemning text, as if he were a judge also? We dare, not only for the honour we owe to God, but for the love we bear to you. For this we know, we shall offend none, but as in Moses his ᴾ case, the person that doth the wrong. This Scripture is not 
o Exod. 2. 13.  now with us more violated, than it hath been with them of old, mistaken and misconstrued: for this cause we have the more need to search it to the very ground, which we shall first do by circumstances of the text itself, then by collation of it with other parts of the Scripture.  
Origen about the end of his eight book against Celsus, by mistaking this saying of CHRIST, affirmeth that it is not lawful for Christians to war, to bear office, to exercise judgement. julian the Apostata, because CHRIST forbiddeth to resist evil, most falsely slandereth the Christians, as enemies to Laws, and Officers, and commonwealths: taking the sword from the Magistrate, and arming every private man to wrong and injustice. Valusianus, otherwise an excellent man, proposeth this doubt, out of this place; to Saint Augustine, epistola quinta: ask how this doctrine can stand with laws and justice, which forbiddeth to resist evil? There Saint Augustine answereth, that in its self nature, it is not evil to resist, but he which resisteth not, doth better, as having more perfection. The Manichees did hereupon reject all the old Testament, because it commanded revenge, which the new forbiddeth: to whom Saint Aug. lib. contra Faust. 22. cap. 76. saith, that there is a dispensation of things, and a distribution of times; and in regard of these, according to diversities of times, Precepts or Counsels may be either abrogated or permitted. Whence the Schoolmen have their ground, which affirm, that Christ spoke not this as a general commandment for all to obey; but a special counsel for some which are more perfect. Hugo Cardinalis was of opinion, that the commandment was temporal, and for the Apostles only, which were to build the Church in their blood: now if it were of force, it would hurt the Church. And lastly the Anabaptists out of their lewd construction of this place do condemn all politic laws, and civil government; for which causes we must be more diligent in search of the right interpretation.  
This place is taken from Exod. 21. 24. Leuit. 24. 5. Deut. 19 21. Life for life, eye for eye, tooth for tooth, hand for hand, foot for foot: There God setteth down, Legem talionis, a law of like for like. But this commandment & charge is set down to the Magistrate only, as in the nineteenth Chapter of Deuteronomy, the seventeenth verse, the men which strive shall be brought before the Lord, even before the Priests and judges, which shall be in those days: and the judges etc. shall do to him even as he thought to do to his Brother. Aristotle setteth down the justice of Rhadamanthus in this Verse: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The rule of justice bids the wicked,  
To suffer as they have committed.   
Now if we understand not these words out of the causes which they were spoken, as Saint Hilary noteth, it may seem that Christ spoke against this Law: first, saying, You heard it said to them of old time: And then, I say to you. But Christ said before, Verse 17. Think not I am come to destroy the Law. Neither doth the Gospel take away Authority from Rulers and Governors, or meddle with politic or judicial Laws, as he protesteth, saying, 
x john 18. 36.  My Kingdom is not of this world. And for an undoubted Argument, Saint Peter, which heard this Sermon, and receiving the Holy Ghost, had the sense of all 
y Luke 24. 45.  Scriptures opened, expressly showeth, that public revenge by the Magistrate, is not by God's word prohibited, when he saith, 
z Ephes. 2. 14.  That Governors are sent of God, for the punishment of such as do evil. And Saint Paul (which received the understanding of Scriptures by immediate gift of the Holy Ghost) There 
a Acts 〈◊〉. 17.  is no power but of God: whosoever resisteth the power, resisteth the ordinance of God, Verse 4. 
b Rom. 13. 2. 3.  For he beareth not the Sword for nought: for he is the minister of God. So we have it most plain, that public vengeance is not here prohibited, nor the temporal powers restrained.  
Why then saith Christ, resist not evil? He frameth this interpretation, not against the words of the Law, but against the false Gloss of the pharisees, to purge it, as it were, of that wicked Leaven. For this they taught, because God's word did not only permit, but command the Magistrate, to render evil for evil; therefore every private man was allowed to do the like, and revenge every injury done to him, so he exceeded not this Rule. But see what the pharisees brought on the people, by corrupt teaching: For their resisting the Magistrate, gave occasion to the utter ruin of their state. See josephus de bello judaico lib. 2. Cap. primo. For an Eagle, taken from the Porch of the Temple, what slaughter Archelaus soldiers made of three thousand jews, in a tumult. And again, Lib. 2. Cap. 18. What vengeance Florus took of the people, for the tumult they made about Birds sacrificed in the Synagogue.  
Well then, Christ giving the Magistrate authority; to private persons saith, Resist not evil: And here we 
〈◊〉.  have a notable Rule of distinction of Offices, private and public. For what is lawful for the Magistrate, is not lawful for a private man. Wherefore the Apostle, girding the Magistrate 
c Rom. ●…3. 〈◊〉.  with the Sword, to beat down offenders, in the twelft to the Romans, Verse 10. to private men saith, Avenge not yourselves: And Verse 17. Recompense to no man evil for evil.  
Secondly, that it may appear, that Christ intendeth not the abolition of the Law of old, or maketh 
2.  any new, but only giveth the old her natural and proper sense, Moses himself, when he set down to the Magistrate a law of Revenge, to private men saith; Thou 
d Leuit. 19 1●….  shalt not seek Revenge, neither shalt thou keep in mind the injury of thy people. And Solomon doth in direct words cross the words which the Magistrate hath enjoined, in private men's cases: 
e Prou. 24. 29.  Say not, I will do to him as he hath done to me: I will reward him according as he hath deserved. And in the third of the Threves, the very form of suffering is set down; 
f La●…. 3. 30.  He giveth his cheek to him: that smiteth him: he is filled with reproaches.  
Thirdly, for further clearing the sense, we must note to whom our Lord speaketh: For he doth not instruct the Magistrates or rulers in their duty, which were not present to his Sermon: For he speaketh to his Disciples, and the people which had no authority, and singling them out, Vobis dico; I say to you. So the Disciples and the multitude, which bear no office, 
〈◊〉 6. 27.  are forbidden to revenge private injury offered.  
Fourthly, Christ's Disciples, and the multitude, did dream of an external and political kingdom of the 
4  Messiah, which should be armed with external and kingly power and authority, and vanquish their enemies: but CHRIST here foretelleth that they must look for no such thing, no such bodily Saviour, but rather prepare themselves to suffer smitings on the cheeks, and spoil of goods, and bitter injuries and reproach. Neither should-they receive assistance of the Magistrates themselves, 
b Psal. 47. ult.  which are called the Shields of the earth, but rather have laid upon their backs, by them also, most grievous and heavy burdens.  
Fiftly and lastly, CHRIST setteth down here the form of his kingdom, which is spiritual and 
5.  heavenly; For to the eyes of the world his kingdom appeareth not. If 
c john 18. 36.  my Kingdom were of this world, then would my Ministers fight for me, that I should not be delivered to the jews. Different from this estate are earthly kingdoms, which are ordered under wholesome defence of Laws and Authority, and power temporal: which yet (as we have showed) is the ordinance of God. Therefore he which is a Freedenizon of heaven, and of the House and Family of God: may be also a citizen in an earthly corporation and estate: as S. Paul 
d Act. 22. 25.  proved himself a citizen of Rome, and appealed to Caesar's judgement seat, Acts 25. 10. I cannot forbear to speak, whether the pharisees perverted with falser glozing the law of Moses, or our adversaries the words of Christ. Saint Peter, from whom the Pope challengeth his high Supremacy, could not find exemption from the Magistrate, allowed him out of these words of Christ, but was contented to be under authoritative correction of heathen rulers, so were all the Apostles; but Peter's successors have shaken off all authority of Christian Magistrates. I pray you, of what Scripture savoureth this Style, To be judged of none? Well, let us grant the Pope this liberty, to be free of all sovereignty temporal; and sithence it must needs so be, let all the shaven Priests have immunity from all Secular power. And not only challenge this prerogative, when the Magistrate may seem to offer them injustice and wrong; but in cases in which themselves stand guilty of most notorious crimes. But whence hath he learned to be above all authority? Nay, who gave the Beast with the great Horn power to push Kings out of their Thrones, to depose the Magistrate, to stop the ordinary course of justice, to maintain the subjects in disobedience, to assoil them of their oaths of allegiance? and how was it found an act meritorious to murder kings? a point of highest godliness to lay wicked hands upon the anointed ministers of God? If there be any light in the word of God, if any truth 
e john 1. 4.  in the truth: hence may we know that man of sin which is an adversary, and exalteth himself 
f 2 Thes. 〈◊〉 〈◊〉.  above all that is God, For if the Magistrates be Gods on earth, as Christ himself saith, and shall be showed: the Pope extolling himself above all Authority of earthly Princes, advanceth himself above all that is God on earth. And if Christ be the King of Heaven, which flatly denieth his kingdom to be of this world: The Pope by joining to the spiritual the temporal sword: exalteth himself above all that is God in Heaven, Well, ay I leave you to consider further. This I dare say, he will take no blows on the cheek.  
For our present matter in hand, we stand by these assured, that the Magistrates authority is warranted by God; and to this end, to punish the doers of evil: and therefore it is lawful by authority of God's word, for any that is wronged, to seek that ordinance for redress: only we are forbidden to avenge ourselves. Therefore the 
k Luke 18.  Widow did not offend, which sought the injust judge. Now private revenging draw friends on both sides, and parties and confederacies; and so the resisting of the evil is a cause to spread it further: But when the Magistrate punisheth, no man taketh part, no man resisteth, no man is offended: only the evil is taken away; and the Delinquent, by exemplary justice done, made a terror to all offenders.  
But you will say, 
l Rom. 12. 18.  Vengeance is mine (saith the lord) True. But God himself saith, That they which 
m Psal. 82. 6.  bear rule are Gods: And Christ himself 
n john 10. 35.  so interprets that Scripture. Therefore when they strike, God striketh: when they 
o Rome 13 2. & 4.  kill, God killeth: they have his Sword: they have his Ordinance: they have his Seat: they have a special 
p Psal. 82. 6.  name; they have a special 
q 1 Sa. 15. 1. 3  anointing from him. Therefore they are free from offending (when they 
r Deut. 1. 16.  kill offenders or evil doers) of that Law, which saith, Thou shalt not kill. And that commandment of not resisting evil, bindeth not them: nay rather, they highly sin against God if they resist it not.  
We have it then most evident what Christ intendeth, when he saith, Resist not evil. For when we have received wrongs, and are destitute of help from the Magistrate, then ought we not to avenge ourselves, and by private resistance requite evil with evil; but to compose ourselves to meekness and patience, in forbearing; to forgive our enemies; and not only to temper from all outward force, but to quench all inward and inordinate heat, burning to revenge. We must keep the peace of Christ, either by public resisting, or private forbearing. And rather suffer the loss of our lives, than to have the sweet fruit of quiet patience destroyed in us. If spittings, smitings, wound, killings, might shake our hope, or take away the comforts of God's spirit, who could be Christ's Disciples? We may keep GOD'S peace in war; no tumult, no fire or sword of our enemies can take it from us. For him we serve, for saving our souls, and for an everlasting deliverance: And shall we forsake him for an hours pain, and a blow on our cheeks? He that striketh our shadow, toucheth not our body: And he that killeth the body, toucheth not the soul. Must the followers of Christ go to Heaven by a common way? Shall those constant Patients, which are in the diet of Salvation, fear taking some bitterness in their potion, or letting a little blood? They write that Archimedes had his mind so fixed on a few Mathematical lines which he drew in the dust, that he attended not while the City was fired about his ears. But how many thousands of professors of Christ can we name, whose Faith hath been so fixed in God, that they have despised the cruel siege and battery which the enemies of CHRIST have laid to their flesh and blood? But because this Doctrine soundeth unreasonable to ears of flesh and blood: and in cases where we have no lawful means of assistance, to bear and overcome with meekness and patience, all bitter injuries. It is a hard kind of striving, and a stranger victory: let us prepare ourselves to this.  
First, let us consider, that when we suffer injury, it 
1  is not by chance, or by the unbridled lust of our Adversaries, but of the goodwill of God, permitting it so to be; either to punish our sins, or to increase our Faith, or to exercise our patience, whereas we are assured that our hairs of 
a Luc. 12. 7. Luc. 21. 18.  our heads are numbered, and we shall not lose one of them.  
Secondly, let us interpret these sent, from GOD'S 
2  love: For such suffered 
b Mat. 5. 12.  all the Saints, all the Prophets, and CHRIST the Son of GOD, and all his Apostles. He 
c Psal 74. 5. 6.  that hewed timber out of the wood, was known to bring it to an excellent piece of work. So was joseph hewed in the Stocks, and in the Prison; God brought him to an excellent piece of work, to make him Lord of Egypt: so was jesus Christ hewed and squared on the Cross, with Hammers and Nails, and Spears: of this excellent work: see where he sitteth at God's right hand, 
d Ephes. 74. 5. 6  Thrones, Powers, Dominations, Angels, subjected to him.  
Thirdly, let not our eyes be only upon the atrocity of the injury offered. But consider we how many 
3  ways we ourselves have offended GOD and our Neighbours: for which we may justly suffer. So the Emperor Mauritius, when Phocas slew most cruelly, before his face, his Wife, and his five Children, speaking not one word to the enemy, no not in such a bitter wrong; but considering his own sins, continued still crying, till the Sword sundered his head from his body: justus es Domine, & justa judicia tua: Thou art righteous (O Lord) and just are thy judgements.  
Fourthly, let us consider that we ourselves daily 
4  ask forgiveness for talon sins, as I may call them. For the least 
e Mat. 18. 32.  sin we have committed against the Divine Majesty, infinitely excelleth the greatest trespass our brother can do us. Why then should not we forgive our brother peny-farthing offences? 
a Col. 3. 12. 1●….  Put on meekness, gentleness, patience, suffering one another, forgiving one another, even as Christ hath forgiven you. 
5   
Fiftly, see how Saint Paul dehorteth from revenge: Mine is 
b Rom. 12. 5.  vengeance, I will recompense; saith the Lord; which being so, we do not hurt our enemies by taking the Sword out of GOD'S hand, which will not suffer the wicked to be unpunished; but we draw down vengeance, and derive the course of his justice which he aimed at our enemies, upon our own heads.  
Sixtly, let us consider, that it is not Revenge, but Long-suffering, Meekness, Gentleness, which can 
6  do us good: 
c Mat. 5. 5.  The meek shall inherit the earth. So David, when Shimei railed on him. Smite, suffer him, perhaps 
d 2 Sam. 15. 1●….  God will look upon me, and render me good, for the evil he hath done me this day. It is a notable Sentence of Saint Paul's, 
e 1 Tim. 4. 8.  Godliness is profitable to all things, which hath the promise of this life, and of the life to come. For the ungodly and disobedient to this Gospel, which follow their own lusts, and break out by impatience into actions of Revenge; these are they that ruinated their Families, which tease on the hatreds and wickednesses of other men to their own destructions: these waste themselves, and their friends, and their goods, by eager strife and dissension: these fall from honour and high estate, when the meek and patient, besides their hope of future blessedness with God in Heaven, do here on earth live in all peace and quietness: Their names continue, their houses stand, their posterity increaseth, they keep their leaf and greenness, like the trees planted by the water's side: when they see of their enemies; the Root and Stock consumed.  
But my seventh and last reason, which ought to move us against our own impatience, to meekness 
7  and sufferance, I take from Christ's words; to him I say: What better, what greater reason, can we have? Do not Princes command their subjects hard and terrible things, which yet they obey? as the Prince of the Moschovites, and the great Duke of Litaravia, will command their Nobles to ride down from a steep Rock, and precipitate themselves into the Sea? Do not Leaders and Generals of Armies, command the Soldiers to fight, where is no possibility of being saved? 
z 2 Sam. 11. 15.  as joab did Vriah. Do not Masters set their Servants to hard tasks, and enjoin them vile and base services, which they durst not gainsay? Do not Fathers put their Children to the School, where they are under hard Tutors, and bear stripes, and are restrained of their will and liberty? Behold here the LORD of Lords, the KING of Kings, whose rule is over all, whose Kingdom hath no end; he which is able to restore us a thousand fold, he which will crown our wrongs, and glorify our sufferings: he commandeth that we suffer the evils of men with patience, which of us shall presume to lift up his own sinful lust above the divine commandment? here our Captain and 
a Heb. 6. 20.  forerunner Christ sendeth us into an hard fight, but most honourable: to be the first that shall beat down sin and rebellion in our own hearts: to captivate our own will: to vanquish our own reason: Are we not his Soldiers, is not our life a spiritual warfare? fight we not all under his banner? When we entered the Sacrament of our calling, when we took oath against the world, and the Devil, was the flesh left out? here our Lord 
b john. 13. 13.  and Master (for so we call him, and so he is) enjoineth us a vile work, as may seem, but indeed it is but as Hercules, to beat down monsters; as burning Wrath, pale Envy, cankered Malice, and by throwing out sin, to cleanse that Augias' stable of our hearts. Be the action what it may, it as our honour to do what our Master commandeth. 
c Gen. 22. 1.  Abraham did so when he was enjoined to Sacrifice his only son: An harder task then to take a thousand blows on the cheeks. And lastly, here the father 
d Heb. 〈◊〉. 〈◊〉.  of our souls sendeth us to School to taste the rod of Discipline: Let it not grieve us to taste his fatherly correction; whether he whip us by friends, or enemies, by neighbours, or strangers, by men, or devils. For we participate but of that correction, of which every 
e Heb. 〈◊〉. 6.  child which the Father loveth doth taste, which although it be 
f Heb. 12. 〈◊〉.  grievous for the time: yet it bringeth with it most excellent fruit. And thus we have the sense of the Scripture cleared from doubt, and the reasons set down, which may move us to patience, and obedience to what we are commanded: I have showed also that the authority of the Magistrate, contrary to that which was objected out of divers Authors, is not only here no ways impeached, but rather confirmed, and maintained.  
Now because many which seem not to meddle with private revenge, do cloak their malice under the lawful use of laws and Magistrates; let us see in a few words in what cases the help of the ordinance is justly, and according to the rule of God's word, lawfully implored.  
This is the first, when we use the arm of public authority, that he which hath done evil, may be punished, for his amendment.  
Next, that the offender being thus chastened, may cease from doing the like injury to others.  
Then, that we ourselves may, through benefit of the: 
3  public redress, live quietly.  
Again, to the terror of others, whose unbridledness 
4  may by justice, thus exemplined, be restrained.  
Fiftly, for very natural love to Equity and justice, which requireth by Gods own ordinance, that evil 
5  doers may be punished, that it may appear there is a God that judgeth the earth.  
And lastly, for the common quieting of the weal-public, and the Church of God, that refractories 
6  and malefactors may be cut off, like contagious parts, which corrupt the rest of the body; when they rankle and fester, and grow incurable.  

Cuncta prius tentanda, sed immedicabile vulnus:  
Ense recidendum est ne pars sincera trahat?  
First search and try, and use all Art,  
but where it booteth not:  
Put sword to that contagious part,  
lest all the body rot.   
And by these we may see how seldom the officers and laws are rightly proved: Some pretend law to oppress the poor and weaker, as many rich and mighty men.  

— semper sic magna minoribus obstant.  
Agna Lupo timidaque aquilis sunt preda Columbae:  
Innocuos Delphin sectatur in aequore pisces.  
The great to lesser hurtful prove:  
The Eagle hunts the trembling Dove,  
The bloody Wolves the Lambs betray,  
The Dolphins on small fishes pray.   
Some snare and entrap the simple, as many crafty Lawyers: some put forth the bitterness and maliciousness of their own nature, seeking the hurt of their neighbour by the Magistrate, which they dare not attempt by themselves: we deceive by laws, we oppress by laws, we maintain enmity and strife by laws, we rob and spoil by laws, we kill and slay by Laws and Magistrates: and that which should be for a common quiet, and preservation, is made an usual occasion of strife and disturbance. Our ungodliness! which seek to make justice and equity accessary to our wrongs: and thus we pursue not our enemies, but our neighbours that are juster than we: not those which have hurt us, but those whom we have hurt. Moses when two Brethren strove together, said: 
a 〈◊〉 〈◊〉. 13.  Why smitest thou thy fellow? I say more, why strive we that are Christians? We may conceive our head jesus Christ, as saying from Heaven, why strive you, my members? why do you rend and wound my body, which you are? for this we do. Who can gainsay us? we have the law on our side, we do it by the advise of our learned counsel: And do we not perceive that we are in the snare of the Devil? where is thy counsel, now O Christ? who careth for thy words? we which are thus affected, how far are we from turning the other cheek?  
And let this suffice for leading our understanding in the right sense of this Scripture, and for that which is spoken by Christ of wrong in general; Resist not evil.  
Having delivered the general rule, our Saviour sets down three distinct kinds of injury.  
The first of injuries which may be done to us in our body or person If a man shall smite thee on thy cheek.  
The second in our goods or fortunes. If a man shall take away thy Cloak.  
The third, in burdens and vexations laid upon us from higher authority: If a man shall compel thee to go a mile with him.  
We know beloved in those which prepare themselves to patience and forbearing, when they shall come to feeling, and the injury shall pinch their shoulders, and bind them and spoil them, or make a dint in their flesh: It will bite shrewdly, and few can endure it: but I have delivered those rules and reasons, which should carry us in these occurrents, and the substance of that which is included in these particular instances of wrong, hath been showed in the general exposition.  
For the first, If any shall strike, etc. This hath bee●… counted amongst most infamous and contumel●… kinds of wrong: 
a Deut. 25. 9  to spit on the face, to 
b john. 18. 2. Act. 23. 2.  smit●… the face: but that we may frame to this place no such vain or absurd sense, as if CHRIST exhorted us by foolish Patience to tease on such as injuriously and maliciously abuse us; I can find no better answer then the action of Christ himself: For when he was smitten on the cheek, he turned not the other; b●… reproved him that smote him, saying: If I 
c john. 18. 23.  have spoken evil, bear witness of the evil: but if I have spoken well, why smitest thou me? And Saint Paul when he was smitten on the face: answered with sharp words, God shall 
d Act. 23. 3.  smite thee thou painted wall. But if we cannot 
e Act. 5.  fly our enemy, 
f john. 18.  nor find relief at the hands of the Magistrate, nor repress 
g Act. 23. 3.  his audaciousness with severity of words; we must rather turn the other side, then depart from Patience or deny our profession. For the life of a Christian ●…s stripe after stripe, and blow after blow. This did Christ when he complained before the judge, and found no remedy; he did not only turn the other cheek, and the whole face, to buffet and spittings, but gave his body to be crucified: So Paul when he knew he was wronged at the instance of the high Priest, which was judge in the place, he composed himself to patience, saying, it is written, 
h Act. 23. 5.  thou shalt not speak evil, of the ruler of thy people.  
This same is to be understood in suffering the loss 
2  of our goods: If a man take away thy Cloak. In this name Saint Paul praiseth them which suffered with joy the spoiling 
i Heb. 10. 34.  of their goods. And some light the state of the jews at this time, giveth to this place, which were ●…er the power of the Romans. By them they were c●…inually peeled and polled, and rifled of their go●…s; wherefore they boiled with hatred, and stud●…y all means to be revenged: the Pharisees still eg●… them forward, saying, an Eye for an Eye, a Tooth for Tooth: But Christ exhorteth his Disciples no●…●…o follow the examples of the jews, but to learn th●… in 
k Psal. 30. 1●….  rest and quietness, and confidence in God, is their salvation and their strength.  
The last is, If a man compel thee. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which is as Suidas noteth, a 
3  Persian kind of speaking. For the king's Messengers which conveyed letters from Country to Country, and Province to Province, they called Angaroi, we call them Posts: These if they met any upon the way, should compel them, or take their beast from them, for dispatch of the King's business: therefore (as I said) under this kind are contained whatsoever burdens, exactions, or impositions are laid upon us by the Magistrates, or higher authority. Where are now the jewish dreams, which imagined to themselves an earthly Saviour, under whom they should have riches and plenty, and peace, and protection in the world; when the Messiah himself telleth them, that they shall not be free from the very Magistrates, which shall most injustly handle and persecute them. For by the Magistrates, all that professed jesus Christ were smitten, spoiled of their goods; banished most cruelly, tormented and killed, by Kings; by Governors, by Deputies, Lieutenants, judges; by Edicts, Proclamations, Laws, Decrees, Counfailes; all unjust and cruel things were done to the Martyrs of Christ. We see how needful it was for the Church that Christ should say, vobis dico, to you I speak; for they that cannot keep this saying, cannot be Christ's Disciples. If now then brethren we have Christian Magistrates which shield us from wrong, yet let us learn this lesson, if God should put us under Antichristian authority which may do us wrong, and still consider, that albeit we are now in Sanctuary, in a peaceable state, in a quiet and protected Church: yet we have taken upon us that profession which must not stinch or shrink, when highest injustice, and extremest vexation shall be inflicted. And as we ought to prepare ourselves, against the greatest thunders, and storms of persecution; so let not little puffs and flaws of injuries, remove us from our hope: for what bastard Christians are we, if with less patience we suffer a light disgrace, or contemptible injury, than those holy Martyrs endured the shedding of their blood? We know it is a divine and heavenly blessedness to suffer wrong; if God's word did not protest so, we may here it out of the mouth of an heathen King: Regium est audire 
Mat. 5. 10. 11.  male cum facias bene, It is kingly honour to hear evil 
●…ex Mag.  when thou dost well. Doubtless even they which fight but for an earthly Country; do glory in their wound; as Cicero in his fragments hath of one Salustine, which had his face most foully scathed in fight: quo ille de honestamento vultus maxime gloriabatur, of which deformity and dishonesty of his face, he most gloried, and boasted. Will a man that hath long been perilously tossed in a dangerous Sea, care if the ship split and tear in pieces if he may grapple with the shore? So did not that brave soldier Tarchon:  

Frangere nec tali puppim statione recusa, 
Aeneid. 10.   
arrepta tellure semel.  
Since now I have attained the shore,  
Let ship be all to pieces to are.   
Let our bodies rend and split, so we may land our souls in Heaven, let us not care what we suffer, but for what we suffer: for God, for Christ jesus, for glory, and life in Heaven. Now let us reason thus: do private men do us wrong? let us seek the Gods on earth, 
Psal. 82. 6.  to the Magistrates: do these Gods on earth oppress us? let us appeal to God in Heaven: for God hath not given authority so to men, that he hath reserved none to himself. 
a Psal. 82. 1.  God sitteth in the assembly of Gods, he judgeth among Gods. Do we stand upon the dearness of our flesh and goods? O how much dearer should our soul and life in Heaven be? But who can endure so many injuries? Then tell me, if we cannot sustain the shaking of the leaves, how shall we endure the cutting down of the tree? For we owe to Christ not only these but the forsaking 
b Mat. 10. ●…8. ●…7  of all, & denial of ourselves. If then things of small moment cause us to renounce the word, we make open protestation that we will never die for Christ: where then now shall we find such as will foresake all, when in us such slight and momentary evils poise down all our faith in Christ? When thou hast a grievous ache or sickness in thy body, thou dost not prefer, before enduring the pain, to die presently to the flesh: and rather than we will bear a little grief or bitterness in our soul, do we prefer to die to God? Then let us seek another reremedy: there is one thing that can cure all evils whatsoever: The love of God in Christ. This Saint Paul opposeth, to life, to death, to Angels 
c Rom. 8. 38.  to Principalities, to Powers, to things present, to things to come; to height, to depth, to all creatures whatsoever: saying, 
d Vers. 35.  What shall separate us from the love of Christ? And do not we speak to Christians? And in such a multitude of these which profess Christ, is there such a fewst of them which follow him? Are we still like lean Bulls, in the rich and plentiful Pastures of the Gospel? but the Apostles are dead, and those great lights of examples, the patriarchs, the Prophets, the holy Martyrs; and we have their sepulchres with us; yet let their hope, their zeal, their faith, their constancy, their Patience live. I speak with more vehemency, because I know not what concerns us more than this Scripture. our Houses, our livings, and Estates, and Children, our Lives, ourselves are not so much ours, as this: In your Patience you shall possess your souls. Lo we stand upon 
Rom. 21. 18.  being or not being, upon the having or losing our souls. The God of love and peace give us all the spirit of Meekness, of Hope, and Patience, that in the sweet love of jesus Christ, we may overcome all hardness of heart, all bitterness of tentation.  
Amen.   

THE FULLNESS OF CHRIST.  
The sixth Sermon.  MATTH. 5. Vers. 17. Think not that I am come to destroy the Law: I came not to destroy, but to fulfil it. 
THE jews feared the dissolution of their State, and Laws, and Customs, and the destruction of their Temple; and would make Christ the Author: for such a brute was blown abroad: whether the Predictions of the Prophets, which spoke against their 
a Isa. 〈◊〉▪ 〈◊〉. 12. 13. 14. jer. 6. 20.  Feasts, and Sabbaths, and Sacrifices, gave them to understand; or, that the coming of our Lord jesus Christ, (in so many Signs and Wonders and powerfulness, both of Word and Works) caused them to think he would make some change: or that hating him, they would cast on him an aspersion of malice, as an enemy, to the laws and religion established: or that it was fatal to the Synagogue, which was so near to her last period, to have some universal notions and presagements of her dissolution. Whether it were any of these, or all: the fame went currant of Christ, that he would make an alteration; but of the dissolution of their state and policy, Christ was no more the cause, than the man which is murdered, is cause that the malefactor is executed. As for the law and religion, he was so far from taking them away, that the cause of his coming was only to fulfil them, as he saith, I came to fulfil the law. So that unless the fulfilling of the law be a repealing of the law, Christ cannot be said to abrogate the law. The jews themselves transgressed the law, and made the ordinance of God void, by their 
b Math. 11. 6.  traditions: They might have accused themselves; but they accuse Christ and stand so in fear; that he will disannul it, that they do as much as in them lieth, hinder his fulfilling of it. If Christ should break the law, who could keep it? he doth not only fulfil it in himself, but in us. For he that is in Christ, keeps all laws: and he that is without Christ, breaks all laws. How then can it be that he which makes 
c Col. 1. 15.  peace in heaven and earth, with God and man, without whose coming, the law of Ceremonies had been but a mere shadow, and an absurd and dark figure; without whose fulfilling, the law moral had had no farther honour, then to hang up written in Tables of stone, and never been written in any heart, I, by whom the law judicial had her full force and virtue; For 
d Pro. 18. 15.  by me Princes reign, even by Christ the wisdom of his Father which is God and King for evermore: how can it be that he should break the law? How can it be that God should not be God; that truth should not be truth; that he which saves us all from the curse of the law, should be himself a transgressor of the law. Nolite putare: Do not think so, Why should we say so, why should we believe so? why should we believe so, which ought not think so? We are law-breakers. Know, say it. Let all men protest it: let all the world confess it. If we had not broken the law, Christ should never had need to come to fulfil it. Christ came to fulfil that law. which we have broken, and shall we count him a dissolue●… of the law? though many believe it, and some say, and 
e Mat. 26 65.  some swear it, yet do not you think it. That we may not think so, we have two reasons. 1. The negative, nolite putare: Think not so. 〈◊〉. The affirmatilte, quia veni implere: I came to fulfil the law. Of the negative. First: The law and Prophets are in substance the self fame thing, wherefore the writings of the Prophets are called the law. The Evangelist saith, as it is written in the law, 
f Psal. 69. 8. joh. 15.  they hated me ●…thout a cause: Where he speaketh not out of the law; but out of the Prophet. And thus we may take the law for the whole Scripture of the old Testament. The law was a dumb Prophecy: the Prophecy a speaking law. The law we resemble to Zacharias, which being stricken dumb, 
g Luc. 1. 22.  made signs and tokens. The Prophets to the same Zacharias when his mouth was opened. Yet the same things which the Prophets expressed, testifying more plainly in words, the law witnessed, though more obsourely: To wit; the Prophet saith of Christ; that he should be 
h Isay 53. 〈◊〉.  as a Lamb before the shearer, not opening his mouth: The law signifieth the 
i Exod. 〈◊〉.  same in the Paschall Lamb, or the Sheep going to sacrifice. And although the law do not speak of his Priesthood; of his anointing with the holy Ghost, of his Passion, of his Baptism, of his innocency, etc. yet it doth shadow him in signs and tokens: in Aaron's 
k Exod. 29. 7.  anointing, in his 
l Exod. 28. 4.  royal robes, in his Priesthood: and pointeth to his Passion in the daily sacrifice of the blood of beasts: his Baptism in the 
m Exod. 14. 28.  red Sea: his innocence in the 
n Exod. 12. 5.  Lamb without spot. The law and Prophets were one: 1. Because they came from one, for the same God which 
o Exod. 20.  spoke the Law, spoke by the Prophets, putting his word in their mouths. 2. Because they were both joint-promisers of Christ: the law in dumb shows; the Prophets by speaking. 3. Because they ended in one, being as shall be showed, both fulfilled in Christ; and here I will take them both for one, namely, for those five Books of Moses, which the jews call Torach, because the question which is of the Ceremonies of the law, and their practice, is there more of purpose and principally set down; and the law having in it implicitly the Prophets, which were her interpreters, may stand for both. But howsoever the law be to be taken; by itself without the Prophets: and if by itself, whether judicial, or ceremonial, or moral: of Christ it is true, I came not to destroy the law.  
Christ himself saith, I came not to take away the law. If the Law could speak, it would say, I was not given to take away Christ. But Lex soluit Christum, the law took away Christ, when he was crucified, and died, and was buried: for to these, he was 
p Luc. 24. 26.  a debtor by the law: And Christ took away the law, when by his death it was expired and ceased. ay, but Christ by thus dying, hath attained to his fullness of power and glory, and spread his salvation over all the world: And the law by thus ceasing hath her fullness, to have her perfection and consummation of all that was signified and written. If then the law were Christ's end, why should not Christ be the end of the Law? If he obeyed the law, and was under it, why should not the law obey Christ, and be under him? Thus then are these words to be understood; I came not to destroy the law, that is, to make it void, or of none effect. But take this solvere in any sense, whether of omitting any thing, which was contained in the Law, or committing any thing which was contrary to the law: for as it is all one 
q jac. 2. ●…0.  to offend in one, and in all; so he that omitteth the least commandment prescribed in the Law is guilty of omitting the whole Law. And therefore Christ in the words next following, will have all the Law fulfilled to the least jot, or tittle, and point. Till heaven and earth pass away, one jot or tittle of the Law shall not scape, till all be fulfilled. And now, little should we believe of Christ, if we should not believe this. Many which came before Christ, did break the Law: ay, all from our Father Adam were transgressors of the Law, yet none were ever sent, or came into the world to this end. If then the end of Christ's coming had been to lose the Law, needs must Christ in his coming have had a worse end than any that were before him. Nolite putare: God forbid we should so think.  
Christ was accused for a breaker of all laws. Of the Law moral, when he was termed a drunkard 
r Math. 22. 1●….  and a sinner. Of the breach of the judicial Law, when he was accused of moving the people 
s Luc. 23. 2. , and forbidding to pay tribute. Of breaking the ceremonial Law, when he was accused for 
t Math. 〈◊〉 Mar. 〈◊〉. 2●… Luc. 13. 14. joh. 5. 10.  violating the Sabbath. And whereas in the whole decalogue, there was but this one commandment ceremonial: Here they stouted and wrangled more than for all the rest. The law moral was, as I may term it, Magna 
u jac. 2. 8. Mat. 〈◊〉. 36.  charta, the great commandment. The Law of Ceremonies was a Law of jots and titles, compared. The judicial Law, was middle between both: by which the Kings did govern the State: yet so that the Kings did punish those which offended against the Law moral, as well in breaches of the first Table, as of the second: as you may see the first Book of Kings, cap. 15, vers. 13. Where Asa put down his mother Maachah from her estate, because she had made an Idol in a Grove, and burned her Idols. Now if the Ceremonies were violated, it did belong to 
x Deut. 17. 8.  the Priests to judge that: and therefore they stood most stiffly & prefractly for the upholding of this Law, because they were Masters of the ceremonies themselves. And albeit, they themselves were most contrary to the moral law, 
y Math. 23. 13.  hypocrites, 
z joh. 8. 44.  liars, 
a joh. 8. 48.  slanderours, 
b Luc. 18. 13.  boasters, 
c Luc. 16. 14.  covetous, etc. yet still they disputed and contended for the Ceremonies, to the least tittle. And for these they not only accused Christ, when he was with them, but after his ascension, as Acts 6. When the multitude laid to the blessed Protomartyr S. Stephen's charge: We have heard (Stephen) say, that this jesus of Nazareth shall destroy this place, and change the ordinances 
Acts. 6. 14.  which Moses gave us.  
Now albeit, as I have showed, they accused Christ of breaking the other two: yet their only fear was, that he would alter their customs and ceremonies. To this Christ answereth, nolite putare; think not so.  
Christ did not transgress the moral law: for he destroyed and abolished sin. 
d 1 joh. 3. 8.  He did lose the work of the devil. Sin was the devils 
e Gen. 3.  work, the law being broken, gave sin strength: as 
f 1 Cor. 15.  S. Paul, the strength of sin is the law. Then was the devils work strong and sure: but Christ by fulfilling the law, hath loosed the work of the devil.  
Neither did Christ take away the judicial law: for it took him away, and 
g joh. 19 1.  he confessed he was under it. So he answered to the full, both moral and judicial law: the law moral by his righteousness; the law judicial with his blood. Nay, the law of Ceremonies which was of least moment, and shortest time, he did not disobey; for he was circumcised, and presented in the Temple; and did not only become under the Ceremonies himself; but commanded others to do 
h Math. 〈◊〉. 4. Luc. 5. 14.  the same, as the Lepers whom he cleansed. Yet farther, whereas the Baptism of john was a Ceremony or Sacrament supererogated to the Ceremonies of the law, he sustained also to be baptised of john, and gave the reason; Thus it becometh us to 
i Math. 3. 〈◊〉.  fulfil all righteousness: all righteousness of all laws, judicial, moral, and ceremonial: and that in all points to every little prick and tittle. And lastly, for the fulfilling of the Prophets, it doth appear, not only by his birth; by his life, by his doctrine, miracles, death and passion; but by this very slander, they here put upon him, in accounting him an enemy to the law and Prophets. This a Prophet foretold: That he should be 
k Isa. 5●…. 34  counted a sinner, and reputed with the injust; which being so, how truly doth he say? I came not to destroy the law.  
But this, another might have said: I came not to destroy the law: Christ saith more, and that which none 
2  can say but himself; I came to fulfil the law. So that, but for fulfilling all things which are written in the law and Prophets, Christ had not come. As then before Christ's coming, the law and the Prophets, did intentively look towards him; so Christ being come, doth fix his eyes on them, making them the end of his coming. And so Christ comes; and being come, the end of the law and Prophets is come; without whose coming the law had been ridiculous, and the Prophet's frivolous, for they had had no end. God forbid that we should think that God which made nothing in vain, should make vain his own ordinances; that the Prophets which spoke by his own spirit, should have proved liars: which yet had so been if Christ jesus coming in our flesh, had not fulfilled the contents of both Law and Prophets.  
But the question is, how Christ fulfilled the law, when by his death and the oblation of himself, he caused all the ceremonies and sacrifices to cease. For S. Paul sa●…th, 
a Eph. 〈◊〉. 15.  he did abrogate in his flesh the hatred, that is, the law of commandments, which standeth in ordinances. And again, 
b 〈◊〉 14.  he put out the hand-writing of ordinances that was against us. 
c 〈◊〉 7. 1●….  And the commandment which went afore, is di●…lled, be●…e of the weakness thereof and unprofitableness. Caietan answereth, that Christ came not in his own person to cause the ceremonies to cease, but did it by his Disciples after his death. Some answer otherwise, that the law of Moses is taken for those things which were properly brought in by it, as Ceremonies, and Customs: or for the principal contents, as the law Moral, which is called the 
d Mat. 22 38.  great commandment. Now those first of Ceremonies were but accessary to the law principal, an●… for that people only, and but for a time. They allege for proof the testimony of the Prophet. 
e jer. 7. 22.  I spoke not unto your Fathers, nor commanded them, when I brought them out of the land of Egypt, concerning burnt Off●…ings and Sacrifices: 23. But this thing I commanded and said, obey my voice and I will be your God, etc. This Scripture they so allege, as if God, compulsed by their evil disposition, and their p●…onenes to Idolatry, gave them those ordinances, by which they should be exercised & humbled: not that they had any necessary use in themselves: and thus they would have the negative part understood; I came not to lose the law principal: but neither of these ●…o answer the doubts, or clear this Scripture: for Christ came as well to fulfil the law of Ceremonies as the morality, and that to every tittle and point. Indeed Christ had loosed them, if after canceling them to the letter, he should have said, they had no use in them, nor were instituted by God: he did not so, but exhibited in himself what had been signed and sealed in them. As then the prophesy is justified, when the things foretold are come to pass; so did Christ make good & justify the customs and ordinances of the Law, when coming with 
f Heb. 10. 5.  a body, as they required, he did in substance and truth exhibit, what they in their shadows, which were dumb shows, and figures of him, did pretend and signify.  
To these. He fulfilleth the law, when by the efficacy of his divine spirit, he worketh in us all those things inwardly & spiritually (as I will show in my last words) which the law which had the shadow of things to come did signify: and thus to take away those figures concerning the letter, was to fulfil them, because the law itself did require this. 
g Isay. 13.  Bring no more oblations in vain: Incense is an abomination to me, I cannot suffer your new Moons nor Sabbath●…, nor solemn days, (it is iniquity) nor solemn assemblies: Again, I will not reprove thee 
h Psal. 50. 〈◊〉 Psal. 〈◊〉. 〈◊〉.  for thy Sacrifices: and thou desirest no Sacrifice. Well said Le●… 〈◊〉 hostia in hostiam transit, sanguine saguis aufertur, & legal●…s festivitas dum mutatur impletur: One oblation passeth into another, blood is taken away with blood, and the feasts of the law are fulfilled when they are changed. For what hurt is done to the image of the king, by the coming of the King himself in person? Shall we gaze now upon his Image? What looseth a child by growing to a perfect man? Do we complain after the Sun is risen that we cannot see the Stars? Then this ceasing of the law is not her abrogation, but her co●…summation. For the Arrow moveth while it is shooting at the mark, but having hit the mark resteth▪ in ●…t: So the law which did level and shoot at Christ with so many movable signs and Sacraments, doth, as I may say, cease from her motion of practising them any more, having attained to her full end in him: the earth bringeth forth fruit of herself, 
c M●…. 4. 1. 18.  but first the blade, than the ear, then after, full corn in the ear: so did the blade or herb spring forth in the law of Nature: secondly, the ear or culm, in the law written; but we have in the Gospel the pure grain, or full corn which is jesus 
d 〈◊〉 〈◊〉 〈◊〉.  Christ: Therefore as the stalk and ear are of necessary use till the corn be ripe; but the corn, being ripe, we no longer use the chaff with it, so till Christ was exhibited in the flesh, which lay hidden in the blade, and spike of the law, these ceremonies had their use; but sithence by this death and passion this pure 
e 〈◊〉. 12. ●…4. 8.  Wheat corn is threshed, and winnowed, and by his ascension laid up in the Garner of Heaven, these are of no farther use.  
By this than it is plain that the law continued egene and profitless, and beggarly, till Christ came: which did indeed, and substance exhibit, what the law had in figure, and under promise. What injury is done to a poor man when his debt is paid? or what looseth the shadow by the body's presence? We grant that all those shadows of the law, in the times of emptiness went before Christ; but Christ came in a time of 
Ga●…. 4.  fullness, & ever since they followed Christ. The jews were taught by these shadows that the body should come, we know by the same shadows, that the body is come: and therefore we look into the written law, and read it daily, that by comparing the Law with the Gospel, that is, the shadow with the substance; we may by these signs and figures, and these dimensions know the true body, which dimensions the Apostle wisheht that every true Christian should know, to wit, what is the 
g Ephes. 3. 88  length & breadth, and depth. And because he which was made flesh, was not man only but God, which is high over all, he hath one dimension of height which belongs not to a natural body. Think we then, how should he be counted to evacuate the law, or cause emptiness, whose is all fullness; which came and filled time, which was before 
h Gal. 4. 4.  void and empty; which hath fullness of 
i Mat. 2●…. 〈◊〉.  power to all power. Which hath 
k john. 〈◊〉. 〈◊〉.  fullness of force, fullness of truth: to whose fullness compared, not only the poor figures of the law were empty, but the heavens themselves, and the Angels in heaven; whose is fullness of wisdom, fullness of knowledge, 
l Col. 〈◊〉. 3.  to the hidden treasures, which is full of 
m john 3. 34.  the holy Ghost, whose is the 
n Col. 3. 9  fullness of the Godhead which dwelleth in him bodily: Whose is fullness of fullness; even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all fullness, and that not only to be in him, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to dwell; and that not for himself only. But for us all, of his 
o john. 1. 10.  fullness we have all received. Little was it for him to fill those empty vessels of the law which were borrowed for a time, and to let run the oil of his grace, and mercy out of that pitcher of his human nature, to pay the poor widows; I mean the 
p 〈◊〉 Reg. 4. 〈◊〉.  Synagogues debt: he was not so contented, but let it run still and it runneth over and over, to pay all our debts: for he thus abounded & superabounded to them, to us, to jews, to greeks, to all the world, to all that were, to all that shall be. Therefore as soon as Christ is borne, see how these vessels begin to fill. Saint Matthew no sooner spoke of his birth, but he filleth one vessel strait: this was 
q Mat. 〈◊〉. 2●…. Is●…. 〈◊〉. ●…4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it might be fulfilled which God spoke by the Prophet Isay, when he speaks of his going down to Egypt. 
r Mat. 2. 〈◊〉. Hos. 1●…. 〈◊〉.  He filleth the Prophet Hoseah's measure; that it might be fulfilled &c: Out of Egypt have I called my first borne. When he speaks of the place of his birth, he fills a third vessel: The Prophet Michaiah; 
s Ma. 2. 6. M●…h. 5. 2.  And thou Bethlem in the land of judah, are not the least among the Princes of judah: for out of thee shall come the ruler, which shall feed my people Israel. When the children were slain he fills a fourth vessel, namely, the Prophet jeremiah; 
t Mat. 2. 17. 〈◊〉. 31. 13.  Then was fulfilled that which was spoken, etc. In Rama was a voice heard, mourning, weeping, & great lamentation, Rachel weeping for her children. Wheresoever he goes, he fills. To Nazareth, that it 
v Mat. 2. 23. ●…d 13. 5.  may be fulfilled, etc. He shall be called a Nazarite: Whatsoever he saith he filleth. That it may be fulfilled. 
x Mat. 13. 35. Psal. 78.  I will open my mouth in Parables. Whatsoever he doth he fills; This when he but rideth upon an Ass, this 
a Mat. 21. 5. ●…ay. 62. 11.  was done that it might be fulfilled, etc. Tell ye the daughter of Zion, behold, thy King cometh unto thee, meek & sitting upon an Ass. Whatsoever is done to him maketh for this filling, if they believe not; the Scripture is fulfilled, I 
b john 12. 38. I●…hn 53. 1.  have blinded this people's heart. If they hate him, the Scripture is fulfilled; 
c john. 15. 25. Psal. 69 4.  they hated me without a cause: See how this Oil never ceaseth running. But what shall I speak of such fillings? when he filleth all that is written not only by speaking but by silence. For when he spoke not before Pilate, a Scripture is fulfilled: 
d Act. 8 35. Isay 53. 7.  He was brought as a sheep to the slaughter, and as a sheep before the Shearer, so he openeth not his mouth, I, he fulfilleth the Scripture, not only by living, but by dying, and the manner thereof; which was so necessary, that himself had need to say: all this was done, that the 
e Mat. 26. 56.  Scripture of the Prophets should be fulfilled. ay, our Saviour showeth that he was bound to the law, to suffer and die: Ought not Christ to suffer these 
f Iuc. 23. 26.  things, and to enter into his glory? And therefore as you have seen from the instant of judas his betraying; beginning to enter his passion, he gave us the alarm, in that 56. verse of Math. 26. so when he hangeth on the Cross; false 
g Psal. 27. 12  witness, 
h I●…y. 53. 9  hanging betwixt thieves; his drinking of 
i Psal. 69. 〈◊〉  gall, parting his 
k Psal. 22. 18.  garments; in all these the oil runs, in all these the Gospel saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: to this last; when jesus having finished all these, cried 
l john. 19  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is finished, and so the oil ceased: for the vessels of the law were full, they could hold no more. Well then may Christ say, I came to fulfil the law: For by thus coming, he hath fulfilled all. So the Law and the Prophets w●…re that 
m Apoc. 5. 6.  sealed Book, of which none was found worthy in Heaven or Earth to open the seals: but you may see the Lamb take the book and open the Seals, when he saith: 
n Luc. 〈◊〉. 1●….  This day is this Scripture fulfilled in your ears. When first the seals of ceremonies were put to the law written, the finger of God was seen. So Pharaohs wise men confessed when they said, 
o Exod. 8. 19  Digitus Dei hic est, the finger of God is here. After when God sent his only begotten son jesus Christ into the world, the same finger of God was seen. If I in the finger of God do east 
p Luc. 11. 20.  out Devils: and then did the Lamb of God pull open the whole book of the law, when the fire of his passion melted like wax, his flesh and blood, that we might see in him every lest impression of those figures, and signs, and characters to the least shadow, and all their contents. So now the least we can imagine of Christ is to have but fulfilled the Law and the Prophets: which for the law of signs, hath not only in truth and fullness of satisfaction exhibited all, but more than the ceremonies did or could signify; and for the predictions of the Prophets, hath not only made good all things whatsoever the Prophets spoke of him, but more than they were able to speak: for the ceremonies which did require to be fulfilled in spirit and truth; they were all contained in less than 
q Gen. 〈◊〉. Leuit. Numb. Deut.  five books: but if it should be written what Christ was made, and spoke, and wrought, and suffered, and testified in their fulfilings: The Evangelist saith, The whole world were not able to contain the books. As for 
〈◊〉 22. ●…lt.  the Prophets, we must consider they spoke of Christ's birth, miracles, teaching, of his death and passion, of his Priesthood, his righteousness, glory, kingdom, etc. Yet were they but poor and niggardly interpreters of that which jesus Christ in his own person did represent. They did tell us of this Suns rising to the world; but how far inferior was their relation to this Suns rising? No marvel: for how could such a bottomless Ocean empt itself out of those narrow conduits of the lips of men? Therefore they spoke of the light, but darkly: for when we saw the face of that glorious one, how rude was their draft? Little things increase by fame, but of the only begotten son of God, we may say as the Queen of 
b 1 Reg. 10. 6. 7  Saba said of Sal●…mon: It was a true word that I heard in mine own land, of thy sayings and wisdom: Howbeit, I believed not this report till I came and had seen it with mine eyes, but lo, the one half was not told me: for thou hast more wisdom and prosperity than I have heard by report. Right so may we say it was true O Christ jesus, which we heard by the Prophets of thy wisdom, and power, and majesty, and glory: but we 
c Isay. 55. 1.  believed not their report: but when we saw thee come and show thyself to the world; lo, the one half was not told us. What could the Prophet Isaas say more then: 
d ●…p. 45. 8.  ye heavens send the dew from above, and let the clouds drop down righteousness? But how bare and poor is the conception of the dew in the airy cloud, to the incarnation of the Son of God, in the Virgin's womb? and what comparison with Canaan to Heaven? the drowning of Pharaoh, with the vanquishing of the Devil? what is their red Sea to the blood of jesus Christ? what josuahs' Sun standing in Heaven, to the Son of Gods descending into the world, and dwelling with men? To this purpose did the holy Prophet pray: 
e Psal. 119. ●…8.  Open thou mine eyes, that I may see the wonderful things of thy law: He did not desire to have his eyes open to see the Passeover eaten, or the blood of Goats, and Rams sprinkled, or sprinkling with Water or Sabbaths, or Feasts, for to these his eyes were opened; he saw them well: The wonder of the law is lesus Christ, signed and sealed to the world under those egene and poor signs, which is, Vere admirabilis Deus: 
f Isay. 9 6.  his name is, Wonderful, Counsellor; the mighty God, etc. and in him only we wonder at the Counsel of God, which hath by him unclasped that dark book of Ceremonies and Riddles of the law, and opened the contents of salvation in the light of-the Gospel: giving us for the Letter the Spirit; for shadows the body; truth for figures; fullness for emptiness; for darkness, light; for bondage freedom, for death life: for Moses, for Eliah, for Prophets, for Men, for Angels▪ One jesus Christ which reigneth in. Heaven.  
But I most conclude: only I will allege two places which the Apostle hath, to show Christ's fulfilling of the law: for we will give the Ceremonies leave, not only to demand impletion of their greatest and most important signs: let them rack themselves to their least shadow▪ and demand satisfaction for every tittle and point; And in like sort we will not only make even with the Law moral, to men's understanding, but to satisfy the utmost demand of GOD'S justice in rigour: stretching the Law, to punish not only the act and deed, but the intent and thought (as Christ doth in this Chapter; till sin be shaken) as I may say, out of the womb of concupiscence; and that first cradle in which it was rocked. S. Paul saith of Christ: 
a Col. 2. 14.  Who hath put out the hand-writing of ordinances, which was against us, and contrary to us, he took it out of the way, and fastened it to his cross: Ergo he hath satisfied the condition of the law: for he could not cancel the band, till he had paid the debt. For the law when it stood unfulfilled, was in her whole strength and virtue: but now by Christ his death, the law is made void and of none effect. Then the laws demand hath been fully satisfied. Now every obligation doth witness against itself, that when the condition is performed, it is void, though it it be not actually canceled: it mattereth not then though Christ did not actually nail the law of ordinances to the Cross: this was enough to disannul the laws whole virtue and power, when to all the laws demand, he made in himself full tender upon the Cross, before so many witnesses, God, and Angels, and Men. Here then we must conceive the band is canceled, where the debt is discharged. 
b Rom. 8. 3. 4.  Again, the same Apostle: that which was unpossible to the law, etc. God sending his own Son in the similitude of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us. Than it is too little to say, Christ hath fulfilled the law, or that by satisfying he hath freed himself; for he hath done it for us, and in us: and our faith in Christ, doth not take away the law, but establish it: when all these things are spiritually performed in us, which the laws, signs, and figures did protend. So we have for the law, a law, 
c Gal. 6. 2.  legem Christi: the law of Christ, for tables of stone, tables of flesh. Writing my law in their 
d jer. 31. 33.  hearts. For circumcision of the flesh, 
e Rom. 2. 29.  Circumcision of the heart in the spirit: For anointing; 
f Io●… 2. 20.  anointing, You have an ointment from him that is holy. For washing, 
g 1 Cor. 6. 11.  washing, so S. Paul: Such were you, thieves covetous, etc. but you are washed, but you are sanctified. We have for outward the inward sprinkling. 
h Heb. 10. 22.  Let us draw near, etc. sprinkled in our hearts from an evil conscience, and washed in our bodies with pure water. For sacrifice, sacrifice 
i 1 Pet. 〈◊〉. 5.  to offer spiritual sacrifices to God by jesus Christ. For Altar, we have 
k Heb. 13. 〈◊〉.  an Altar: We have an Altar, whereof they have no authority to eat, which serve in the Tabernacle. For high Priest, jesus 
l Heb. 6. 20.  Christ, which is an high Priest after the order of Melchisedech for ever. For Lamb, 
m 1 joh. 〈◊〉. 〈◊〉.  Lamb; Behold the Lamb of God which taketh away the sins of the world. Blood for blood: 
n 1 joh. 1. 7.  The blood of jesus Christ washeth away our sins. Temple for Temple. 
o Apoc. ●…2. 2●….  The Lamb is their Temple. And for all, Christ which is our law, our circumcision, washing, sprinkling, anointing, saerifice, altar, our high Priest, our passover, our temple, the fullness of all in all. To whom with God the Father, and God the holy Ghost, three persons and one God, be all fullness of praise, honour and glory, now and for ever.  
AMEN.   

THE WAY TO ETERNAL LIFE.  
The seventh Sermon.  1 JOHN Cap. 17. Vers. 3. And this is life eternal, that they know thee to be the only very God, and him whom thou hast sent; jesus Christ. 
WHen the Lawyer stood up and tempted Christ, saying: 
a 〈◊〉. 10. 27.  Master, what shall I do to inherit eternal life? he was made answer himself out of the moral law, Thou shalt love the Lord thy God, with all thine heart, with all thy soul, with all thy strength; and thy neighbour as thyself. And here is set down the utmost bound of our actions: but if any man should ask, but what knowledge is required to eternal life? our Saviour himself answereth: This is eternal life, to know (the Father) to be the only very God, and him whom he hath sent jesus Christ. So here is the utmost limit of our knowledge. This Scripture than refuteth the vanity of Sciences, to which men are by nature most propense and prone, and for all Arts, Sciences, Learning, Wisdom, commendeth to us one, which is the Art of a Christian, to know the true and living God. These two compass in, and contain within them all Christian duty: 
b joh. 13. 〈◊〉  knowing, and doing: first, we know God, than we love him: for, ignotinulla cupido; there can be no desire of that we know not: after the Greek Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Of seeing cometh loving. Such as is our knowledge, such is our love. If we know God but little, we can love him but a little; the more we know him, the more we love him: if we know him not at all, we cannot at all love him. It is rooted in the nature of all things to desire that which is good; and whosoe●…er desireth the good, doth not rest his desire in any subordinate good: for the desire will strive and press forward for the sovereign good, that good to which all other goodness is subordinate; neither can it have rest, till it have attained to this supreme end of all things, Now albeit many desire the good apparent; for the supreme good: yet the desire in the false, intendeth the true good: as we see in the heathen people, which worshipping false Gods, did intend in them the worship of the true and only God. It is another principle in nature, for every thing which hath life to desire and do all that it can to keep itself from dying: for if our life should perish, what could the good of life profit us? for no good, no not the sovereign good, could any ways advantage him, that held by no tenure of life to enjoy it. Here than we have the supreme good made manifest to our understanding; which good is the true God: and to a good eternal, we have a life proportioned, which is eternal, that we may never die to our good, nor our good to us.  
You shall not then expect that I speak of this Scripture by way of division: sithence the subject of my Text is the true and perfect Union: for other Sciences we learn; first, by learning the parts, and then the whole. This Science we have first by being taught the whole, (the mystery of the Trinity) and then in it all the parts of a Christian life. It is all one knowledge for all to know: one life for all to seek: one God for all to believe in: and there is but one way to come to this life, which is by knowing the true and only God.  
I have heard of a dangerous harbour in our Seas, at whose mouth, at goodwin's sands, out of which the Pilot cannot make forth, but he must sink in those sands, unless he so steer his Ship that he bring two steeples which stand off, so even in his sight that they may seem to be but one. Doubtless we cannot make way in our faith, without sinking into endless error, unless we believe God the Father, and God the Son, to be the same in substance, and the only true God. But is not the holy Ghost with the Father and the Son, one substance, and the same true and living God? yes: but he is our Pilot to guide us in this way: Therefore the Scripture saith, 
c Rom. 8. 4.  They that are led by the spirit, are the sons of God. And 
d Gal. 5. 16.  in another place, Walk in the spirit. And again, 
e Gal. 5. 18.  If you be led by the spirit. Therefore Christ himself saith of the spirit, 
f joh. 14. 26.  He shall teach you all things. If all things: then this truth, the ground of all truth, the knowledge of the Father and and the Son: because the 
g 1 Cor. 2. 10.  spirit searcheth all things; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even the deep things of God. Neither ought we more to doubt, that the spirit is God, because he brings us to Christ: then that Christ is God, because he brings us to the 
h joh. 1●…. 6.  Father. No man cometh to the Father, but by the Son: for than we should likewise doubt whether the Father were God, because he brings us to Christ: 
i joh. 6 45.  Every man that hath heard and learned of my Father, cometh to me. And 
k Vers. 65.  no man can come to me, except it be given him of my Father. For this is that clarification of which our Saviour speaketh in the first verse: Father, clarify thy Son, so doth the Son glorify the Father, verse 4. and the holy Ghost, which proceedeth from the Father and the Son, clarify both the Father and the Son; that all three persons may be glorified of us all, and that nothing may be more clear & illustrious to our faith, than this sum and ground of all truth: The Trinity in Unity, and Unity in Trinity, is to be worshipped. So hence we may ascertain our consciences, that as the Father, the Son, and the holy Ghost are one God: so our faith, which believeth, is one faith: our 
l Eph. 4. 5.  knowledge which apprehendeth this mystery, is one knowledge: that is, with the same obtute of faith, I believe in God the Father, with the same and no other, I believe in GOD the Son, and God the holy Ghost: And with the same light of knowledge, I know one, I know all three: Neither doth this Union rest here, to make our faith one, and our knowledge one, but to make the knowers one; for which our Lord prayed, That 
m joh. 17. 21. 22.  all which shall believe in Christ (through the Gospel preached by his Apostles) may be one, as the Father is in Christ, and Christ in the Father, that they also may be one in us. 
n Vers. 23.  I in them, and thou in me, that they may be made perfect in one.  
This than we must take for certain, that in reading this Scripture, we must of necessity understand God the holy Ghost, with God the Father, and God the Son, as S. Augustine teacheth: Ordo verborum est ut cum patre et filio consequenter spiritum sanctum intelligamus, quia & c? The order of the words is, saith he, that by consequence we must understand the holy Ghost with the Father and the Son: for the spirit is the substantial, and consubstantial charity of both the Father and the Son: because the Father and the Son are not two Gods: neither are the Father, the Son, and the holy Ghost three Gods, but the Trinity itself is one God. Neither is the Father the same (person) that the Son, nor the Son the same that the Father is, nor the holy Ghost the same that the Father and the Son: whereas the Father, the Son, and the Spirit are three, and this very Trinity is one God.  
We have then by the grace of Christ, in these words, A Catechism, or Enchiridion for a Christian man: containing in it all the mysteries of salvation, all the articles of our faith. For at that very instant, that we believe God to be the Father, maker of the world, almighty, the only true and living God: we believe the incarnation of jesus Christ, we believe in the holy Ghost, the resurrection from the dead, the remission of sins, we believe the holy Catholic Church, the communion of Saints, and whatsoever is written in the law and the Prophets; all the contents of the Gospel. This one knowledge hath all knowledge in it: for as life in that instant that it is life, giveth spirit, motion, seeing, tasting, feeling, and desire to preserve life: so as soon as we have this knowledge, we have with it all heavenly wisdom, and understanding, we need not be persuaded to believe the Scriptures, we have the light, the feeling, the taste of heavenly things: and as the light of this Sun, which directeth my going in one place, shineth to me in all places, in the house, in the field, in the Sea, in the Desert, and in all deep places: so the light of the knowledge of God and jesus Christ, lighteneth to me all things that were in darkness, leadeth me out of all doubts and errors, and illuminateth all things that are in heaven and earth.  
But that you mistake me not, I do not deny when we have received this faith, but that we have our farther growing in Christ, and increase in godliness, by hearing and reading the word, by meditation, by prayer, by receiving our daily bread and drink of life, in the Sacraments, by walking, by motion, by exercise and labouring in our most holy faith. The thing I intend, is to show, that all these spring from this fountain, and move from the power of this life. For our bodily life cannot consist or continue without daily food: therefore it is natural to life to hunger for it daily, and by food we receive strength, and in our strength we travail, and labour, and do the things which belong to this life. This then is my purpose, to show that all heavenly gifts and powers of the spirit, are of the nature of faith. So the Apostle, 
o Rom. 5. 2.  By faith we have an entrance into this grace wherein we stand. But first we live by faith: The just shall live by 
p Hab. 2. 4. Rom. 1. 17.  faith. By faith we feed: therefore the word of God is most properly called, the word 
q joh. 6. 68  of eternal life: which is 
r Rom. 10. 8.  the word of faith, which we preach. And this word must be mixed with faith, and be as meat digested in the stomach of our souls. The word did not profit them, in whom it was 
s Heb. 4. 2.  not mixed with faith. By this faith we eat the flesh of Christ, and drink his blood, which is the bread of 
t joh. 6. 35. 56.  life. By faith we are nourished, as said Paul of 
u 1 Tim. 4. 6.  Timotheus: which hast been nourished up in the words of faith. In faith we grow: 
x 2 Cor. 10. 15.  When your faith shall increase. In faith we have our strength. 
y 1 Pet. 〈◊〉. 9  Strong in the faith. By faith we stand: 
a Rom. 11. 20.  Thou standest by faith. By faith we walk: For we 
b 2 Cor. 5. 7.  walk by faith, and not by sight. By faith we work, as Saint Paul saith: 
c 2 Thes. 1. 11.  The work of your faith in power. By faith we resist Satan: 
d 1. Pet. 5. 9  Whom resist being steadfast in faith. By faith we fight: 
e 1 Tim. 6. 12.  Fight the good fight of faith. By faith we conquer and overcome. This is the victory 
f 1 joh. 5. 4.  which overcometh the world, even your faith. See how S. Paul ascribeth to faith, all the patience, labours, works, strive, assurance, hope, and the victories of the Saints, in the whole Chapter, which is the eleventh to the Hebrews.  
But here the Scripture speaketh of knowledge, not 
Quest.  of faith.  
No: it cannot understand this knowledge without 
Answ.  the light of faith: For our knowledge of God is the issue and birth of our faith. In all earthly things knowledge maketh faith, for all the wise men of this world believed no farther than they were led by reason: but of heavenly things faith maketh the knowledge; for these are above reason, and captive our understanding: Therefore Saint Paul, 
g Heb. 11. 3.  By faith we understand, etc. And Saint Peter, I believe and know that thou art Christ, the Son 
h joh. 6. 69.  of the living God. Therefore our faith hath her perfection in this life, and knowledge doth surrender to faith here: In the world to come, faith shall surrender to knowledge, and faith shall be no more. We believe not here in part, we 
i 1 Cor. 13. 9  know but in part now; but we believe 
k 1 Cor 13. 7.  all things. Then in the life to come we shall know all things, as we are known. 
l 1 Cor. 13. 12.  Then as Saint Paul and Saint Peter, join faith with knowledge, so do we here: and more than that, with Christ himself, in this Chapter, the twentieth verse, we take them both for one; for so he prayeth, that they which believe in him may be one; even all that shall believe by the preaching of their, (that is, the Apostles word) that they be one, as he and his Father are one. Now let us go forward.  
Hypocrates said truly of the Art of Physic, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Life is short, the Art is long, the experience is full of danger: How miserable then were the state of simple men, if it were of like hardness to have the knowledge of eternal life, as to learn Physic or Astronomy, or Rhetoric, or any other Art? But here the Art is short, and our life compared is long, and the practice is secure and full of pleasure; here is the whole science, to know God the Father: and his Son jesus Christ, And this we obtain not by learning, but by believing; not by discourse, as seeking: but by obtute as seeing; we have it not by acquisition, but by infusion, not by division, but by union: not, as I have said in all other Sciences, first the parts, and then the whole; but first the whole, and then the parts. This the superabundant mercy of God hath provided for the simple, the ignorant & unlearned, that no man may pretend difficulty or hardness in the way of life eternal, but that it may be as easily learned of the simple as of the wise. All other Arts, whether mechanical, or liberal, have their mysteries by themselves: divers Arts have divers mysteries, for divers men, and all kept secret: this Science of Sciences, hath but one mystery for all men in the world, which is preached and published to all the world: the same of bond, the same of free, the same of old, the same of young, the same of the learned, the same of the ignoran, tthe same of men, the same of women, the same of jews, the same of greeks; one mystery for high and low, rich and poor, all people one with another; and this is it, to know God the Father, etc. well then might Saint Paul call it 
a Tit. 1. 4.  common salvation, and Saint Jude 
b Epi. jud. 3.  common faith, and S. Peter write, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To them which have obtained like precious faith: for as in this bodily life nature by one and the self same way worketh in all alike; and that same which is the cause of life in one that liveth, is the cause of life in all that live: wherefore it is held a maxim in Philosophy that Nature is one in all things: so in our spiritual and eternal life, there is but one mystery, and in it, one cause of vitality in all that are saved, that 
c 1 Cor. 15. 28.  God may be all in all, ay, one in all, which worketh in all: and we all 
e Gal. 3. 28.  one 
d 1 Cor. 12. 6.  in God.  
I have four arguments, by which I may show that it is a matter of no great hardness, or which requireth long time to learn the science of a Christian.  
My first I take from that principle of Nature, in which there is in all men, a desire, and appetite ingenite and inly rooted of the sovereign good: Omnia appetunt borum: for when to this desire engrafted, the good desired shall be manifestly objected out of the understanding, convicted by evidence of the light of God's word: how quickly will the desire assent and rest satisfied? For now she is filled, and at the end of her appetite, and cannot possibly desire farther. If then the straying and erroneous desire of Heathen people, in ignorance after the true God; being misled in the blindness of their understanding, did like men, which being almost drowned in unperfectness and amazement of their sense, will catch at sticks and stones, and weeds in the bottom of the water, and hold them fast to death; thinking by these to get out▪ so they hoping to seek evasion from eternal death, in that deezinesse, and confusion of apprehension, did catch at gods of sticks and stones, and beasts, and creeping things, in stead of the true and living God. How much more shall we be persuaded and evicted by evidence of faith, and enlightened in our understandings from God himself, hold by him: So hold all that believe. The Apostle having caught hold here, will not lose his hold for any creature in Heaven or 
f Rom. 8. 35.  earth, or life, or death: saying; What shall separate us from the love of Christ? and having summed up all other good or evil, that may be imagined, concluded in the last verse, that none of these shall be able to separate us from the love of God in which is, jesus Christ. By this good, see how fast holy job holdeth, Though he 
g job. 13. 15.  slay me, yet will I stay in him. Thus doth the Spouse gripe her husband: 
h Can. 3. 4.  I took hold of him, and left him not. How fast did all the legions of Martyrs clutch and gripe this true God and jesus Christ, in banishment, in bands, prisons, racks, in torments, in drown, burnings, in all cruel deaths? while their skins were stripped over their heads, while their flesh was pulled off with fiery pincers, while their bodies were a grinding between the teeth of cruel beasts? and this hold, have all that believe in God in the hour of death. So then here the foul of men cries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have found, I have found, I have found. This is that treasure which was hid from the world, which when a man hath found, 
i Mat. 13. 44.  For joy thereof he holdeth it, and selleth all that he hath, and buyeth that field. For who taught the poor man to set so much by that treasure? did not the self beauty and riches and worth thereof? Who need tell any man that Gold is Gold, or a Pearl a Pearl? such a treasure is the true God, which being once found by knowledge, will cause us, to ᵉ count all things as dung that we may gain him. 
k Phil. 3 8.   
I may show this secondly by the evidence of the divinity, which rising as a Sun to our understanding, in that instant that he is risen doth make day. For which cause God is called 
f jam 1. 17.  the Father of light, and is said, to 
g 1 Tim. 6. 1. 6.  dwell in light. Again, to be 
h 1 john 1. 5.  light itself, which rising to the world by his son jesus Christ, 
i john 1. 9  lighteneth every man which cometh into the world; so this knowledge, what is it but Lumen vultus Dei, the 
k Psal. 4 6.  light of God's face? Our apprehension of this truth is to see light 
l Psal. 36. 9  in God's light, which is as much as Saint Peter in other words; The 
m 2 Pet. 1. 19  daystar rising in our heart. Therefore as soon as I believe in jesus Christ it is day; and all that believe are called light of itself, and 
n Eph. 5. 6.  children of the light. How hateful then to us ought be the doctrines of them which seek to obscure to us this blessed day? which say we drink not, because we drink of the fountain: which deny that we see, because we see by the Sun: which deny that we be in life, because we hold by the head.  
A third argument I draw from the manner of teaching of the holy Ghost, which is our Teacher (as shall be showed in the last place) of this knowledge of the Father and the Son, and maketh every Scholar perfect in this mystery in the twinkling of an eye. Every man that hath learned this mystery, is 
o john 6. 45. Isay. 5. 4. 13. jer. 31. 33.  áocibilis Deo, taught of God himself: and there is infinite difference betwixt Gods teaching, and man's teaching, which driveth away our sins, as the wind the 
p Isay. 44. 22.  mist: which overcometh our ignorance, as the light 
q 2 Cor. 4. 6.  the darkness: which consumeth our 
r Psal. 68 2. & 147. 18.  evils, as fire the wax, and the Sun melts the Snow: which covereth our nakedness, as the 
s Psal. 103. 11.  Heavens cover the earth; which createth our newness as he 
t Psal. 51. 10.  created heaven and earth of nothing. See; the 
v Act. 2. 4.  Apostles being taught by the spirit, which were idiots and simple men, as was known to all men; are not only at the instance replete, with all heavenly knowledge themselves, but are made the only 
x Mat. 28 19  Doctors and Teachers of all the world beside. And cannot that Son which made those silly fishermen the 
y Mat. 5. 14.  lights of the world, by one whole infusion of faith, lighten my closet and chamber, I mean the secret corners of my heart? Hear we what 
z 2 Cor. 4 〈◊〉.  Saint Paul saith. God, that commanded the light to shine out of darkness, is he which hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of jesus Christ.  
But you will object, the Apostles had the gift of that knowledge by miracle, and those gifts were extraordinary, and now they cease: every man that will have knowledge now, must either learn of others, or seek it in his book.  
I deny not, but that those gifts which are gratis data, given freely, and not gratum facientia, as is the distinction of the Schoolmen, not justifying, or making a man acceptable to God, (of which sort were the gifts of tongues, and understanding all Scriptures:) I say I do not deny, but they are ceased, and were given only to the Apostles and Ministers, and some others, by imposition of the Apostles hands, in the primitive Church: for these are not given them which receive them for their own salvation, but for the salvation of others: and we have the use and collation, and benefit of the same gifts, being by their preaching brought to the knowledge of God: but this I say; the gift of faith which is given us, by which we are inwardly regenerate and know God, though it be ordinary, and shall be ever in God's Church to the end of the world; yet is it of higher power, and greater miracle: for regeneration of every Soul that is grafted in Christ, speaketh as much to the praise of God's power and glory, as the creation of heaven and earth made of nothing, and this is wrought in us, by which we are made the sons of God in the same instant, as was that knowledge extraordinary, and by God: immediately, and by God's free gift, and in all that are saved alike, absolutely necessary for all that are saved.  
Lastly, we can show this by examples of them which believed: 
a L●… 19  Zaccheus a Publican, an Heathen man, the first hour he believed heareth Christ say unto him; This day is Zaccheus a child of Abraham. The Thief 
b Luc. 23.  is admitted to Paradise for one confession, Lord remember me when thou comest into thy kingdom. Christ our Lord replieth. 
c Luc. 23. 44.  Verily, verily, I say unto thee, this day thou shalt be with me in Paradise. The soul and bodie-sicke 
d Mal. 9 23.  Woman, in one hour goes away sound, thy faith hath made thee whole. The Eunuch 
e Act. 8. 38.  in that hour that he believeth jesus to be the son of God, is baptized. Three thousand are converted to Christ at one Sermon, and that 
f Act. 2. 41.  same day were added to the Church. This ground of Scripture was there all to be believed. No more did Saint Paul require of the jailor but this: 
g Act. 16. 31.  Believe in the Lord jesus Christ, and thou shalt be saved and thine household. This was eternal life, this is eternal life, this ever shall be eternal life, to believe, etc. Thus we have the way of life made compendious and plain, and that ●…um 
h Luc 8.  necessarium, that one thing which is necessary, clear, and evident, at the first opening of the Scriptures: for as God hath so ordered for our bodily life, that those things which make not for necessity, but for life's beauty only, and ornament, are abstruse and hard to find; and st●…ut up in the bowels of the ea●…th or hidden in clests of the Rocks, or in the bottom of the Sea, as Pearls and Gold, and pretions stones: because they are neither necessary nor fit for all men: but those things that are of life's substance, and are necessary for our being and sustenance, are ready and offer themselves to every man's hand; as air, and water, and corn, and fruits of the earth: so, many things, with which the Spouse of Christ may be adorned and beautified, he buried, as it were, in deep and prefound sense of Scripture, (which yet many by continual meditation and study do dig forth, like pearls and precious stones:) but that without which our soul's life cannot have her being or subsisting, those things which are the very bread and drink of our souls: viz. to know the true God, and jesus Christ, whom the father hath sent: that I say, is so plain, perspicuous, and easy, to find in holy Scriptures, that we cannot miss of eternal life, unless we will deny ourselves to it.  
What then was thy purpose O Saviour Christ to set down this one rule and ground for all? to end all controversies; to stay all disputation; to take away all doubts; to cut off all schisms and factions; to build us sure upon the rock, to set the mark of all truth high in the tower of the Scriptures; to make plain the way to Heaven? When a way is unknown to a far country, where is much treasure, many will seek it: some by climbing Mountains, some will venture the Desert, some will seek passage by Sea, some by Land, and some by East, and some be West: but when discovery is made of a passage, and the way is known, being made plain and easy; no man will seek dangerous circuits and windings, but pass by the known way. For this way to eternal life was unknown to the world: some climbed up by the steep of their own works; some wandered in the deserts of men's doctrines; some had blind Philosophers for their guides; some seducing Soothsayers; some were led by the light of the creatures; some sounded the deep of man's reason: jesus Christ hath made this way strait and known, and discovering the nearest cut or passage, saith: this is it; haec est, to believe the Father of Christ the only very God, and him whom he hath sent jesus Christ.  
Now that we may not doubt, let us stand and inquire of the passengers: let us ask our Father Abraham: this was his way, as our Lord jesus said: 
a john 8 56.  Abraham desired to see my day, and saw it: Let us ask the Prophets: 
b 〈◊〉 10. 43.  To him all the Prophets bear witness. Let us inquire of the law: 
c Gal. 3 ●…4.  The Law was our Schoolmaster to Christ. Ask the Apostles & all the blessed Martyrs; this was the only point they sealed with their blood, that Christ was God; Ask our Lord jesus, I hear him say; 
d john. 14. 6.  I am the Way, the Truth, and the Life: Whom shall we believe of the Way, but the way itself; whom of the Truth but the truth? Whom of Life, but the life? What then have you done, O deep deceivers and seducers, which have sought by all the Art and cunning of the Devil to bring men out of this way, to stop the roadway, the high way to the kingdom of Heaven, and to round and circled us about by merits, by free-will, by traditions, by relics, by Purgatory, by faith implicit, by questions of prayers for the dead? Which for belief in GOD bring men to Romanam Catholicam; for faith in jesus Christ, to Papa non potest errare, the Pope cannot go out of the way? When Ennius sought his friend at his house, and asked his servant where his Master was, the Master said to his servant; Tell him I am not at home: which speech Ennius overheard, but took the answer from the servant. Next day the same man comes to Ennius his house, and asked his servant where his Master was. Ennius spoke aloud, tell him I am not home: What (saith he) will you deny yourself with your own tongue? Why not said Ennius: I believed when but your man told me you were not at home, and will not you believe me which say so myself? The Ministers and servants of Christ should show Christ to all that seek him; but if there be any such as that servant, which denied his Master's presence, when he knew where he was; yet Christ is not like Ennius, he cannot deny 
a 〈◊〉 Io●…. 2. 1●….  himself: Behold, to those wicked traitorous jews, when they sought him, 
b joh. 18. 〈◊〉.  Whom seek you? jesus of Nazareth: I am he: and will he deny himself to his friends? This then is all we require of you: Believe Christ of Christ. 
c L●…c. 19 4.  When Zaccheus was too little, and could not see jesus, he climbed up a tree: but that we may see him, Christ hath climbed the tree of the Cross himself, and there was 
d joh. 〈◊〉. 32.  lifted up to draw us to him. If this be not enough, he hath mounted up above the highest heavens, to the right hand of the most high and mighty God, Far 
e Ep●…. 1. ●…1.  above Angels, and thrones, and powers, and principalities, and every name that is named. Why then, permute this one knowledge and faith in him; for all knowledge, all doubts, all disputes, all wisdom of men: for hear what he saith: this is eternal life, to believe, etc.  
Thus we are made to understand, not only that the Scriptures are sufficient to salvation, but that the Scriptures abound, and more than abound, to instruct our understanding. We reduce all the precepts of the law, and whatsoever is else written in the Prophets, to love; and all our knowledge is comprehended, and endeth in the knowledge of Christ. This is the knowledge of the treasure: so the Apostle saith of the knowledge of Christ: 
f Col. 2. 3.  In whom are hid all the treasures of wisdom and knowledge. This is knowledge to the full. For in him dwelleth 
g 〈◊〉. 〈◊〉. 〈◊〉.  all the fullness of the Godhead bodily. But he is full, we are empty: no, he is our fullness: 
h joh. 1. 〈◊〉.  Of his fullness we have all received, grace for grace: For as love is the 
i Rom. 13. 10.  fullness of the law, so faith in Christ, is the fullness of the heart, 
k Eph. 1. 17.  That Christ may dwell in our hearts by faith: that you being rooted and grounded in love, may be able to comprehend with all the Saints, what is the breadth, length, depth, and height, and to know the love of Christ, which passeth knowledge: that you may be filled with all fullness of God. See what perfect Scholars the faith of Christ makes us: the head is the body's fullness: Christ is our head, by whom we hold by faith, and we are his body: and as S. Paul saith, 
l Eph. 1. 23.  That God the Father of glory (read from the seventeenth verse to the last) hath appointed Christ over all things, to be head of the Church, which is his body, even the fullness of him that filleth all in all. See how Christ is our fullness, and how he counteth us his fullness; for the head cannot have his fullness without the body. Grow we up in this head, & receive we from him the fullness of the body, till we meet altogether in the unity of faith, and knowledge of him For this faith, as I have showed, was sufficient for the thief to be assured to be in Paradise: and to omit the rest, for all the Martyrs in the primitive Church, to be everlastingly with all honour recorded. For there was never any piece of story, nor point or prick of letter recorded, that ever yet was seen or to be found, that any of those Martyrs in the primitive Church shed their blood for any of those points, or articles which are controverted between us and the Church of Rome, either for Purgatory, or Prayers for the dead, or any other Sacraments, or for infallibility of error in the Pope, or traditions, or merits, or free will, or transubstantiation, or whatsoever is disputed between us; but only for this eternal life, the confession of the Divinity and humanity of jesus Christ. And to this Pope Leo bringeth testimony in his six and twentieth Epistle to Theodosius Augustus, which lived near about the five 
* To the 〈◊〉 464 〈◊〉 in Ch●…▪  hundredth year after Christ: his words are these. Prae ●…culis h●…, et tota acie mentis aspicite, 〈◊〉 Petri glori●…, et comm●…, cum ipso o●…ium Apostolorum corona●…, c●…ctorumque ma●…tyum palmas, qu●…bus alia non fuit ●…ausa patiendi nisi confessio verae divinitatis et humanitatis in Christo. Have before your eyes, and consider with all the sight of your mind, the glory of blessed Peter, and the crowns of all the Apostles, and the palms of all the Martyrs, which had no other cause of suffering, but the confession of the true Divinity and humanity in Christ.  
Happy were you O blessed Martyrs, to whom it sufficed, both for temporal death, and life, and glory eternal, to confess jesus Christ to be the Son of the true and living GOD: you had no torment, but of your body, you kept your faith undaunted and unshaken, and so yielded your blessed spirits to God. It is not allowed for sufficient for us to believe in God: to confess jesus Christ, and to cleave to him, is to us imputed for heresy: we are counted separated from the body, because we hold by the head; and traps and snares are laid for us in the word and Sacraments, in our faith, in justification. We are tortured with wrists and wrenches of disputations, we are martyred in our minds and consciences, and may ius●…ly complain, that of the Apostle, 
m 1 〈◊〉▪ 4▪ 〈◊〉.  For this are we rejected and persecuted, because we trust in the living God. For this; being Christians, we are persecuted by Christians. If all the tyrants in the world did seek our blood, we would kiss death: being of the Church, our own fellows kill us, and having suffered the same things, for the same cause, in which the first holy Martyrs suffered, we are accounted Dogs and Heretics, and Devils. Thou O Christ, and the Gospel, are the matter of our reproach and scorn: for in thee only we believe, to thee only we cleave and trust, thee only we confess. Which when all the Saints have done before; how much more doth this now concern us in this darkness of the ending world, in this distraction of faith, in this cruel war and hostility of sides and parts? Come hither beloved in Christ, here, here, stand for this truth. It is a small thing to die for Christ; it is more hard, and as much glorious to live and confess him. Follow Christ, if not in suffering death, yet in the contempt and scorn of life: if not in the bodies dying, yet in the hearts suffering: for these home enemies do not only seek to take away your life, as those Pagan persecutors and tyrants, but that which is far more dear and precious, your Faith.  
But I will yet labour to set you surer upon this foundation. When Peter 
n Math. 16. 6.  confessed this same confession, Thou art Christ the Son of the living God; he heard, not only to his own comfort and privilege, but for all others whosoever shall confess the same confession, four things. First, Beat us tu, Blessed art thou Simon Bar-Iona: 2. Flesh and blood hath not revealed this to thee; thou art taught it of my Father; God is thy teacher. 3. He was called Cephas, that is, a Rock, thou art a rock, (for thy constantness in this confession.) 4 Upon this rock (that is, the rock of my Divinity, which thou hast confessed) I will build my Church. Was it then blessedness to confess Christ to be God? was Peter called blessed for this, and doth the blessing now cease? Is not our blessedness the same? Yes, whosoever thou art that believest and confessest that jesus is the Son of God, beat us tu; Blessed art thou: Could Peter never have attained to this knowledge, without the revealing and teaching of God in heaven; and we which undoubtedly know & believe the same, ha●… we or can we have any other teacher? Was Simon called a rock, for not being shaken in the faith of the Godhead of the man Christ: and are we counted stubble and chaff for our sole and constant building upon the same? Is the rock itself: this, thou art Christ the Son of the loving God; the very foundation upon which the Church is built: and are we which plant all our hope and faith upon the Divinity of jesus Christ, outlings from the Church of Christ? I beseech you then consider with me the malice and subtlety of the devil. For when he saw the groundwork, and foundation laid, on which all which shall be saved, must be built for ever, and that very same foundation planted to tri●…ph over his hell and hell gates: forth with attempted the overthrow of this foundation, that none should confess jesus to be the Son of God. And first, by all the Kings of the earth, by cruel tyrants, by open and professed enemies, persecuted this faith, binding, banishing, imprisoning, beating, burning, drowning, kill, torturing, destroying all those which confessed, that jesus was Christ: as I have showed before: but when he saw that this was not the way to batter the faith of Christ, and that the Church the more it was shaken with persecution, was built the firmer upon this rock: and that the blood of the Martyrs was the seed of the Church; for the more they were killed, the more they increased: he sought another way; for that which he could not effect, by violence and hostility, he wrought by sleight and subtlety, that which he could not compass by open enemies, which yelled and roared against the Church: 
a Psal. 138.  Down with it, down with it, even to the ground: that he plotted by Tatnayes and Sanballats', which came to us disguised under the profession of Christians, 
b Ezr 4. 〈◊〉.  saying, We will build with you. And so by sleight and shift of argument and wit of man, it is held for the ground of all truth: What, that Peter was a rock? that we deny not; but that he was the rock, this rock, upon which Christ his Church is built. And so we have, for tu es Christus, tu es Petrus. But the Pope of Rome is Peter's successor: Ergo, Christ's Church is built upon the Pope. But the Church shall prevail: Ergo, the Pope cannot err. But the Pope's seat is Rome, therefore Romana is Catholica. But none shall be saved, but they which are of the Church, therefore, this is eternal life, to be of the Church of Rome. Do you not see how we are disputed out of our salvation; how we have lost our faith, as it were at a trick of fast and lose? How cunningly the Devil hath juggled away our foundation? Do you not see this blessed Scripture, our Fortress, our Rock, our Castle, our high Tower: which was lifted up, and planted against hell, and hell gates, turned to fortify for hell, and hell gates? Do you not see how lightly we are parted from this one article, the ground and sum of all truth, which the blessed and glorious Apostles held dearer than their life's blood? And as if we had received no good at all by the knowledge of God and Christ; we make only earnest of faith, and stand with utmost contention and eagerness, whether Images be to be worshipped, whether the dead be to be prayed for, whether the Pope can dispense with Oaths? etc. Do you not see how we are robbed of our evidence, and turned out of our right Patrimony of the Scriptures, and so utterly dispossessed, that our way is turned into a maze, or wood; and our truth into a lie, and our life into death? If then you have not learned sufficiently the sureness of this ground, the dearness of this knowledge, from the light of the Scriptures, the words of Christ, from the faith of the Prophets, Apostles, Martyrs, Saints; yet we may sufficiently be persuaded from the cruelty, malice, and opposition, and raging of the Devil: which from the beginning hath never ceased from seeking the undermining, battery, and overthrow of this truth.  
I will now draw to my conclusion, and come to ourselves: which having quitted this article from the slanders of our enemies, have not yet turned it for our own best use. This is the faith which we have received; this is our ground; this we profess; in this we were baptised: and yet hungry after knowledge, as if we had not been sufficiently taught, we long for news out of Scriptures; we must have the word more curiously carved: some will have this Preacher, some that: and this is fuller, and this is sweeter, and this is deeper, and we will have I know not what. Let me be bold to say; you hear Sermons, as you hear Music, for some delightful strain, or quirk of men's wit: you itch in your ears, and must have them tickled daily with new pleasure: your fashion is, to judge of the learning, and sufficiency of the Preacher, which should be here humbled, and learn to examine, and judge, and condemn yourselves.  
What then? Either do those things which you have believed, or else confess against yourselves, that you have not believed at all. For Christ is the end of our faith, which is the beginning of a godly life. We that have heard Christ preached, are beyond hearing, and are come to doing. This then remaineth: Love one another; frequent divine Prayers; visit the sick; relieve the poor; receive the Sacraments; avoid contentions; lay aside idle questions; have peace and concord one with another; give glory to God. It is not hard to know what to do, but to do what we know. We may learn that in one Sermon, which all our life is not enough to put in practice. They which gathered 
c E●…od. 16. 16.  Manna above their measure, which was an Homer full, it stank and turned to worms. This doth our lusting and greediness of knowledge, when our measure is full, and we are not content, breed Schisms, and factions, and make us stink one in another's nostrils. Why dost thouseeke far Why search for hidden things? this one Homer full, I believe in God, and him whom he hath sent, jesus Christ; is able to sustain thy soul to eternal life. In this thou hast the substance & sweetness of all, whatsoever lieth either hidden, or scattered in the volume of the Scriptures. The whole Scrptures are Manna, but that which feedeth my soul to life eternal is this faith in Christ: As than he that had filled his Homer full, had been ridiculously absurd to think he should want, because he saw so much lie scattered in the mountains, and in the plain fields: so should we be dangerously deceived, if we should not think that the knowledge of God the Father, and his Son, were sufficient for us to eternal life: because there are so many things contained in the holy writ, which our understandings have not gathered. This was Saint Peter's Homerfull: 
a Mat. 16. 16.  Thou art Christ the son of the living God: This was Saint Paul his Homer full: I esteemed 
b 1 Cor. 2. 2.  to know nothing but Christ, and him crucified. This measure they dealt to all that believed, 
c 2 Cor. 1. 23.  We preach Christ.  
Then let us not only take our sufficient sustenance from this living bread, which descended down from Heaven; and which crieth in all our ears, 
d john 6. 51.  This is the will of the father, that he that believeth in me should have everlasting life: but let us take, out of this word even our complete armour, and learn to fight with this sword against all our enemies, all our evils, and the gates of hell and the Devil.  
If your adversaries deny you to be of the true Church, and will seek to examine your hold: say you hold in 
e Col. 〈◊〉. 19  Capite, in Fee by faith in jesus Christ, you hold by 
f ●…h. 〈◊〉. 〈◊〉  the head: and whosoever holds by the head, is a true member of Christ his body.  
If they object, but the Church is built upon an hill: confess it, and show them the hill, the divinity of jesus Christ: that hill of Peter's, Tu es Christus. This hill here, haec est vita aeterna. Why hop you so high O ye hills? This is God's hill, this hill is jesus Christ himself, which is God, and God is not only 
g 2 Sam. 22. 1.  a Rock, and an high 
h Psal. 125. 〈◊〉. Mat. 16. 18. Psal. 125. 〈◊〉.  Hill to those that serve him, but they that trust in him shall be rocks themselves, and high and steadfast as mountains, as Saint Peter was.  
If they will offer to make your faith void by urging their succession of Popes and Priests, as if your Ministers had been at a fault in their succession and ordination: or if home adversaries, as Familists or Brownists, or Barrowists, urge and pr●…sse your Ministers, as not lawfully called; answer these hence: The Scripture is not careful to answer in this point: it is the succession of true doctrine which concerneth us, not of men; for God will not have our life in him depend upon a quirk, or miss in men's callings, but on faith in Christ. Of this, I am seized, and am interessed in life eternal: I will no more dispute of the means to it, than I will of my faith: did they which preached Christ to me, preach of pride or envy, or contention or gain: this is my sure gain, 
i Phil. 1. 15.  Christ is preached: of this I am assured: No man 
k 1 Cor. 1●…. 〈◊〉.  can say jesus is Christ, but by the holy Ghost. As true as I believe this Article so truly I know God the 
l Mat. 16. 17.  Father in heaven was my teacher. This I know, Whosoever confesseth that jesus is the 
m 1 john. 〈◊〉. 〈◊〉.  son of God, in him God dwelleth: of this I am assured, 
n john 5. 1.  Whosoever believeth that jesus Christ is borne of God. This record all the devils in hell shall never overthrow: God hath given us eternal life, and this life is in 
1 john 5. 11. 12  his son, and he that hath the son, hath life. This is a serious point, to have life eternal, to have God my teacher, to have God dwell in me, to be borne of God: upon this will I build: I will not tamper about successions.  
Farther, if as now it is usual with too many, any seek to seduce you, or trouble your faith, with questions of Canons, or Church-order, or Discipline, or such like: say that you had rather build straw and stubble upon the foundation, than set the foundation upon straw and stubble. In these words is the foundation, the ground itself of all true Religion; we will not tamper about reparations or coverings; this is the body itself. I fight not for the shadow: here is the complete armour of a Christian; I will not pass how it be guilded or enameled.  
Finally, in trouble, in sorrow, in sickness, in persecution, in prison, in danger by Sea, in danger by Land, in fear; against height, against depth, and whatsoever may seem to shake our faith, or wound our conscience, or discomfort our spirit; hold we up this confession that our Saviour jesus Christ is God and man. Let us say to Death itself, this is life eternal: to Satan, this is the only true and living God: to Sin, this is jesus Christ the only begotten son of God: oppose we to hell and hell gates, this faith in jesus Christ, which hath opened to us Heaven and Heaven gates: To whom, with God the Father, and God the I holy Ghost, three persons and one God, be ascribed all Honour, Power, and Glory, now and for ever.  
Amen.  
FINIS.