A SERMON PREACHED IN SAINT mary's IN OXFORD, BY THOMAS POWELL. 1613. AT OXFORD, Printed by joseph Barnes, 1613. ORNATISSIMO VIRO D. D. SINGLETONO S. THEOLOGIAE DOCTORI, COLLEGII AENEI-NASI PRINCIpali, & Academiae Oxoniensis Vice-cancellario dignissimo. ORnatissime vir, nimis forsan superfluus indicabor, qui hanc meam conciunculam in lucem edo, Plautus. scriptorum enim plus est hody quam olim muscarum cum caletur maxime. Sed lingua nulla est mihi, quae negem quicquid tu roges; non sum nescius quin futuri sunt quamplurimi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otiosi nimis homines, qui suis vestimentis & cibis alienas res curant, quibus ad reprehendenda mea dicta, Sallust ad Caes. vix satis apertum os, vix satis lingua prompta videbitur. Atque hic in primis Tragoediam mihi for san excitabunt opiniastri nonnulli si quid adferetur quod discrepet à saliva quam imbiberint Sed si me immeritum imperitus ullus Carpat, quid tum? Istis maxima displicere laus est Beza in epigr. P. Valerius eos: vir populares Publicola Arctus: Plut: in Pub: & ●. Livi●●l. 2. R●hist. Publicolae c●rent scilicet qui solummodo viris (ad istorum normam) bonis placere student. Ego non magnopere indignabor si quisquam sit qui de meis malè loquatur; satis est enim si hoc habemus ne quis nobis male facere possit Rectè pius Antistes. Augustus ad Tiberium▪ Suet. in Augusto. Augustinus contra Pet. 3. Quis quis volens detrahit famae mea nolens addit mercedi meae: ego sane equos & magnas bestias imitari cupio, qui oblatrantes caniculos cum contemptu praetereunt. Ea lege & conditione & meipsum & has primitias laboris mei tuo Patrocinio commendo qua olim Augustus filios suos populo commendare solebat; si merebuntur. Collegij per prudentiam tuam optime gubernati olim alumnus▪ THOMAS POWELUS Cambrobritannus. EXOD. 28. 34. A golden bell and a pomegranate, a golden bell and a pomegranate in the skirts of the rob round about. HE that loves the law of God, Qui●dei● legem diligit, etiam eaquae non intelligit honorat. August. in Psal. 119. Con. 31. honoureth the things that he understands not, as that heavenly Doctor writes upon the 119. Psalm. For here is no superfluous iod, every circumstance hath some pith, and the supposed barren places of the scripture contain in them great fertility of wisdom. And this would better appear if some skilful Zenas 'tis 3. 13. among you had the expounding of this present chapter, that describeth the ministerial garments of the priests: for my part, I presume not above the skirts of the rob, If I touch but the hem of the garment sound, it shallbe unto me sufficient contentment. When great Alexander marched with his army against jerusalem, he was so amazed at the sight of the high sacrificer in his pontifical robes (as the jewish antiquary recordeth) that he revoked his purpose, joseph lib. 11. Antiq. cap. 8. he turned his hostility into veneration, he spared the city, and he granted unto the jews all their requests▪ And yet Alexander saw but the out side of these holy vestments, the mysteries that are folded up in them never entered into the thoughts of a mere Aristotelean Prince. The ceremonial law (which was a shadow of future good things) Heb. 10. 1. is a book written within & on the backside (as Hugo Card. Hugo Card. saith in his preface to the book of Numbers) intus mysterium, foris historia, within is the mystery, on the outside is the history. You heard the sound of the words, I make haste to the sense of the matter, after some short analytical resolution of the text. In this chapter the first canonical scribe of the holy Ghost describeth the ministerial garments of the priests, and they are of three sorts. 1 Some are proper to the high priest alone. 2 Some are proper to the inferior Priests alone. 3 Some are common to both. The Priest must bear in his breast the care of right judgement. The proper ornaments of the high priests are four. 1 The rob of the Ephod. 2 The Ephod. 3 The breastplate of judgement. 4 The mitre with the golden plate. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rob of the Ephod is described à causis. ab adiunctis. ornamentis. By the causes By the adjuncts. The causes are of two sorts external internal. The external causes are efficient final. The internal matter. form. The matter of this rob was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tekeleth which (as Munster observeth by the universal consent of the jews was some kind of silk. Munster Arias Montanus, junius & Tremel: & our English bibles mention here the colour without the stuff. Concerning the form of this rob the greek word which the 70 jewish Rabbins use here, giveth some light. 70 Interpret. Their word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a garment to the foot. In few words then this rob was a blue habit of tekeleth which came down to the foot of the high Priest. The proper ornaments of this rob, were of 2 sorts, golden bells and pomegranates. And concerning these two with the assistance of God, and by your Christiam patience, I intent this subsequent discourse: and first concerning the bells. When Moses spoke unto the people he covered his face with a vail, Exod. 34, 35. signifying by that type, the obscurity of the law, Compared with 2. Cor. 3. according to the anagogical interpretation of the Apostle in the second to the Corinthians & the third Chapter. Here is solid meat that requireth much chewing of the cud, Scriptura in locis obscurioribus quasi cibus qui manduc●ndo glutitur, in locis apertioribus quasi potus qui itasorbetur, sicut invenitur. Greg. Mag. lib 1. Moral, c. 21. Idem in epist. ad leaned. Mare est script. divina habens in sesensus profundus. Ambrose in ep. 44▪ ad Const. Gregor. Mag. part. 2. curae pastoral. c. 4. Cyrillus de sacerdotio. by spiritual meditation before we can digest it. Here is that ocean in which the Elephant may swim, dive you into it who can, wading peradventure is a fitter term for my shallow passage. Yet now with Peter I cast myself into the sea. The law threateneth death to the Priest, if he make not a sound with his bells. And this (by the general consent of interpreters upon this place) importeth danger to the dumb Minister, if we compare the type with the antitype, and the ceremony with the signification. And here among the rest Gregorius Magnus taketh away the veil from the face of Moses in the second part of his pastorals at the fourth Chapter, in these words. Iram contra se occulti judicis exigit, qui sine sonitu praedicationis incedit. He provoketh the anger of the secret judge against himself, that insisteth not in the sound of preaching. And with him fort well the Archbishop of Alexandria in his book de Sacerdotio where he speaks thus. Impendebat mortis metus iis qui sacerdotis munere in tabernaculo fungebantur nisi tintinabula maxime circumstreperent: est ergo silentium doctoribus in primis periculosum idque perspicue illud est quod Paulus ait vae mihi si non Evangelizavero: they that executed the office of the Priests in the tabernacle were in danger of death if the bells made not a noise. Therefore (saith he) silence is dangerous in a doctor and this is that which Saint Paul affirmeth in plain terms Woe unto me if I preach not the gospel. Vetus testamentum in novo revelatum & in veteri novum velatum, Aug. in Psal. 105. And thus as the new testament is veiled in the old, so the old testament is revealed in the new. Consonant unto the former is the exposition of Calvin upon this place, although he be commonly a close adherent unto the letter of the text. Morte dignus est sacerdos à quo vox praedicationis non auditur. Calvin Exod. 28. That priest is worthy to die from whom the voice of preaching is not heard. This is a hard saying, if peradventure he mean not by preaching any publishing of the truth and so is the word taken in the 8. of Luke at the 39 verse, Luk. 8. 39 the man out of whom the devils were departed went into his own house, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and he went away preaching through the whole city, how great things jesus did for him: howsoever his meaning is, in this I am confident with Bernard, Bernard. Nobis tacere non licet quibus ex officio incumbit peccantes arguere. Silence is intolerable in us, who by our office are bound to reprove offenders. If you affected multiplicity of language it were easy to parallel this text with many plain places of scripture but I refer you to the 56. of Esay at the 10. verse, Esay 56. 10. and to the second of the Acts where the holy Ghost cometh down upon the Apostles in the likeness of fiery tongues, Act 2. Sic fere Greg quia omnes quos miserit & ardentes pariter & loquentes facit: because all that are sent of God upon this message have their mouths opened and their tongues fired from heaven. And here by your patience we may tax negligence in some, who although they have the tong●es of the learned yet they minister no word of comfort to the afflicted. 1. Cor. 9 13. They eat of the sacrifices but they minister not at the altar. Is not the pastor resembled in scripture to the Ox, 1 Cor 9 9 Rev. 4. which is a symbol of painfulness. For Theseus marked his coin with the stamp of an Ox, and in so doing (as Plutarch recordeth in the life of Theseus) he provoked his citizens to industrious diligence in their callings. Plut. in Thes. Origeni Adamantini cognomen inditum pr●pter indefatigatam studii tolerantiam, Eras. Chil. Are not the disciples compared to salt which melteth away by seasoning other things. And was not john Baptist a burning candle because he consumed himself by giving light to others. Secondly this maketh way unto a just complaint against the ignorance of others, the first sort want that fidelity, the second sort want that wisdom that is required in a good steward, who is a faithful and a wise steward: si non fuerit fidelis fraudabit, si non fuerit prudens fraudabitur. The first sort resemble the Ostriches that have wings but they fly not. Sernard: ad hoc de●ium dantur pennae ut currentem adiuvent caetero non sunt volucres nec à terra tolluntur Plin. not hist. lib. 10. cap. 1. Plutarch. The second sort resemble the lapwings that run away with some part of the shell upon their heads. The virgin vestals vowed chastity for the space of 30. years, in the first 10. they learned their duties, in the second 10. they did that which they learned, in the last 10. they taught young novices. Our course is preposterous, we begin at the last: & here I accuse myself in the first place with Ambrose, Ambros. office ●ib. 1. cap. 1. factum est ut prius docere inciperem quam discere: I began to teach others before I was taught myself. And this I may second with the words of the Spouse in the Canticles, at the 5. verse, the sons of my mother made me the keeper of the vines, but I kept not mine own vine, or with the words of the mellifluous doctor upon that place, ego huius loci occasione meipsum reprehendere soleo, Bernard. serm. 30. in Cant. quod animarum susceperim curam, qui non meam sufficerem custodire. I took upon me the cure of souls, before I was sufficient to watch over mine own. The breast, and the shoulder were appointed unto the Priests under the law, Pectus et armi sacerdoiibus dantur, qui & consilio populum regere, & ingens onus gubernationis Ecclesiae sustinere debent Sic Origen. hom 5. in Levit. 7. Moses, enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. quaest. 27 in Levit. The Romans sent 3 Ambassadors to the Realm of Bithynia, the one had the gout, the other had his head full of gashes, the 3 was a fool. Of these 3 Cato said merrily mittit Populus R. legationem quae nec caput nec cor, nec pedes habet. Plutarc in Cat. not without some mystery, because they must have a breast for counsel, and a shoulder to bear the burden of care for the flock, & therefore no man dischargeth the part of a good Pastor, unless he have a breast for counsel, and a shoulder to bear that heavy burden. By the law of Moses they were uncapable of the Priesthood that had any outward blemishes in their bodies Levit. 21. 17, 18, 19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are our types, these outward deformitis in the body, resembled inward imperfections in the soul that make men uncapable of ministerial function in the Church under the new Testament. At utinam viveres Cato, If Cato mayor were now living, here is matter of laughing for him: for now the people of Rome sent forth Ambassadors (like unto them that went into the Realm of Bithynia) that have neither head nor heart, nor feet. Nemo egregium & munus maximum per indignam mittit personam, no man sendeth the greatest present of all by the hand of an unworthy person, saith Ambrose upon the third to the Ephesians: and therefore if any send such, they have the greater sin, and yet on the other side, if any refuse the sacraments at their hands that have the outward calling of the Church, this is zeal out of his wits. Notably doth the hammer of heretics beat down thesurging pride of the Donatists. August. Malleus heretrcorum in this point in his third book contra Cresconium grammaticum: per ministros dispares Dei munus aequale. By Minister's of unequal gifts the gift of God is of equal worth. The best gifts are to be desired (if they may be had) yet the want of them nullifieth neither the calling, nor the ministerial actions of the minister. St Paul to Timothy requireth many things to the commendable being of a Pastor, Mr Cl●in his manu●l. yet they are not all necessary to his essential being: Plato draweth forth a Common wealth, and Cicero describeth an orator, at such a pitch of perfection, that no man ever yet saw the like, and yet if any infer this conclusion upon the premises: therefore there was never any true orator etc. Every yesterdays sophister denies readily the sequel: And so from the bells I come to the golden bells. In a golden bell I note two things matter sound. 1 Precio valet. 2 Dulce sonat. 3 It is precious in estimation. 2 The sound is pleasant to the ear. Omne tulit punctum qui miscuit utile dulci. He beereth away the golden bell that delivereth a profitable story in a pleasant style. Good matter slubbered up in rude terms becometh loathsome to the hearers: and elegancy of words without soundness of matter, is but a nice vanity. To both these the Psalmist hath respect, Psal. 45. at the first verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my heart bubbleth up a good matter, or a good word for dabor tob signifieth both: his meaning then as I conceive him is this: Praedicatores Ecclesiae bene labia sponsae di ●●ntnr quia per eos populis loquitur: Greg. Mag. in Cant. deliciosa ad saporem, solida ad nutrimentum. my heart inditeth a good matter in good words. The lips of the spouse (they are the preacher: of the Church) drop down honeycombs. Koheleth (as all the other Prophets) hath words of delight and Scripture of right words of truth, he matcheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dibre Kephets' words of delight, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dibre Aemeth, words of truth together. A preacher must have words of truth, he must not make the pulpit a chair of falsehood, Eloquentia expe●s sapientiae calore & succo, sapientia eloquentiae expers colore & cultucarere videtur ex Bensii erat. 169 and he must have words of delight for divine truth is a grave matron that abhors wanton dalliances, but she loves comeliness. They that prank her up in vain fashions, offer unto her great indignity, and so do they that cloth her in rags. In the 11 of Math. Christ compareth himself to a Master of music We have piped unto you because his preaching was music to the ear, D. H. Verbu Dei mel in ore Melos in aure, iubilus in cord. grace was powered into his lips all men wondered at the gracious word th●t proceeded out of his mouth: and by the confession of his very enemies, never man spoke as this man: mulcendi sunt auditores sermonis dulcedine, Gulielm. quem Martinus D. ●. Riocitat in 〈◊〉 4. Psal. 147. 1. ne ut ilia inutiliter audiant: such is our nature we are soon weary of good things unless we take pleasure in them & therefore the Psalmist exhorteth the church to the praising of God. First because it is a good thing to sing unto our God, and secondly because it is a pleasant thing. 1 Su●● quaedam 〈…〉 patientia, disciplina. 1. Some things are good but they are not pleasant as Correction, Heb. 12, 11. no chastising for the present seemeth to be joyous. 2 Some things are pleasant but they are not good: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 2. Sunt quaedam jucunda & non bona, voluptas. dirty speeches, foolish talking and scurrilous jesting condemned in the 5. to the Ephesians: at the fourth. 3 Some things bring neither profit nor pleasure as envy, 3. Sunt quaedam nec bona nec iucundat invidia, tristitia. and worldly sorrow and swearing: Basilicon doron. 4 Some things are both good and pleasant and they affect us most. 4. Sunt quaedam bona & jucunda: honestas: charitas, puritas. Bernard. In a golden bell, there is good matter artificially handled, & both these are commended by S. Paul to Timothy in the second epistle 2. chapter. & at the 15. verse, study to show thyself approved unto God, a workman that needeth not to be ashamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly dividing the word of truth: the word of truth rightly divided, is a good matter artificially handled. And here there are three sorts of workmen, that offend against this rule. 1 Some deceitful workmen contrary to the Canon in the 19 Doctrina falsa verae non admiscenda, Pelargus. of Leviticus at the 19 verse, sow the field with mingled seed by sowing tars among the wheat I mean heretical opinions among some catholic points of doctrine, these men among many good herbs cast some deadly coloquintida into the pot and of this sort were the pharisees that taught many sound fundamental points, but they had their leaven. 2 The second sort are unprofitable workmen that beat the air to no purpose, and they make anagrams upon the text and fond defcants upon every letter as if the scripture were but a rattle for children to make sport withal, these so press the breasts of the scriptures the old and the new testament, that instead of milk they draw forth nothing but blood: they mount aloft now and then in great words, but their words are like unto the cypress trees, Malac. 2. 7. which are high, & lofty, but they bear no fruit. The Priest's lips saith the prophet Malachy preserve knowledge and the people shall seek the law at his mouth not toys or fables. Well said sweet S. Bernard, In ore secularis nugae, nugae sunt, in ore sacerdotis blasphemiae, toys are toys out of the mouth of a secular man, but out of mouth of the priest they are blasphemies. 3 The third sort are unskilful workmen, who because they want their knife, I mean their art, and method, divide not aright the word of truth. Plin. nat. hist. l▪ 10 c 65. Apud Persas pregnantes & in utero parentis reperiuntur mures. And yet these sermocinators imitate the Persian Mice which as Plinius secundus recordeth, multiply in so great number that the tale hazards the credit of the reporter, for as he saith the young ones are found with young while they are yet in the belly of the dam, so they multiply sermon upon sermon, and the conception of the one preventeth the birth of the other. As these men please themselves with so little learning as may be, so (having to near affinity with those spirits whom St Jude taxeth) they speak evil of the things which they understand not. jud. 10. They condemn the use of arts, and sciences in the pulpit, together with the ringing sentences of the fathers (as they speak) not perceiving how through the sides of our learned divines the Apostle is gored, Act. 17 28. 1. Cor. 25 33. 'tis 1. 12. Quaecu●que bene & rationabiliter dicta invenimus apud immicos n●stros opor●et nos mundare & resecare omne quod em●●tuū & inane est. hoc enim sunt omnes capilli capiti●, & ungulae mulieris ex inimic●rum spoliis assump●ae Origen. hom. 7. in Levit. 10. Philosophi si qua vera & fi●l●i nostrae accommoda dixerunt non solum form●danda non sun●sed ab iis etiam ●●nquam ab 〈…〉 oribus in usum nostrum vendicanda. Aug. de doct Chr. lib 3 who citeth three several sentences out of profane Poets; The truth is, the profitable inventions of the heathen may be sparingly used by Christians. And this was the judgement of Origen in his 7. Hom. upon the 10. of Levit. When any of Israel took a maid in battle, he first pared her nails, and he shaved her head before he married her: so we must pair away in human learning all things noxious before we captive it to the use of the Christian religion, and with him agreeth Augustin in his second book de doctrina Christiana, at the 40. Chapter: We rob the Egyptians of their jewels, when we convert arts and sciences and human learning to the use of Theology. Nec aranea um sanc textus id ● m●lior quia ex se sila gignunt, nec noster vilior quia ex alienis libamus ut apes 〈◊〉 in not ad Pelit. lib. 1. The spider is never the more commendable because he weaveth his web out of his own bowels. neither is the be despised because she gathereth her honey out of diverse flowers. Whatsoever some pretend yet many (I say not all) condemn the use of learning in the pulpit, that men may not take notice of their ignorance. And here the Apology of the crafty fox (that by some mischance lost his tail) may take place, he coming into the assembly of beasts of that kind, exhorted them all to cut of their tails, alleging the unprofitableness, & the cumbersomnes of it. And this he did for the covering of his own deformity; the application is easy. I go forward to the next point. The golden bells were about the skirts of the rob. Concerning this circumstance jerom to Fabiola hath a witty observation: Hieron. ad Fab. circa finem. the golden bells hanged about the skirts of the rob, quia ipse vestitus sacerdotis debet esse v●cilis, because the garments of the Priests must be a loud preacher to the people. As john Baptist preached the doctrine of repentance to the ear by voice, so his garment of Camel's hair preached sobriety to the eye in hieroglyphic manner by a sensible sign. Adam had coats of skins, Moneantur ●io divites, ne in nimium vesti● ē●iornatum plurimum insumant Pelarg. in Gen. 3 Venturae mortis signa: Lyse●us in Genes. 3. and they preached frugality: they were the skins of slain beasts, and so they preached mortality to the beholders. The second Adam had a coat without seam, & that preached unity. So our apparel must preach modesty & sobriety: for a Bishop must be sober in speech, in behaviour, in diet, in apparel. And here I cannot pass further without shouldering of some that stand in my way on both sides, and they are of two sorts: First they of the new faction; secondly they of the new fashion. The ordinary garments of the factions which they use publicly in the celebration of divine service, and in the administration of the sacraments, are indeed loud preachers unto the people; but what do they preach? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedience to superiors, singularity in opinion, and desire of contention. But from the Salamanders that delight in the fire of contention, I turn: myself on the other hand to the Chameleons, M●tat namque, chameleon colorem suum & oculis & caud● & toto carp●re Plin. nat. hist. lib. 8. c, 33. that transform themselves into all fashions. Their swaggering in the fashion, and their swearing in the fashion proclaim unto all men the impiety, and vanity of their minds: for true is that observation of Bernard, forma haec vestium deformitatis mentium indicium est: this form of apparel argueth a worse deformity in the heart. Eccles. 19 28. A man's attire, excessive laughter, and going, show what he is: these three make a commentary upon the heart. And so from the golden bells in the skirts of the rob, I come to the Pomegranates, that were matched with them. The pomegranate, which is an excellent fruit, was a symbol of good works, as Gregorius affirmeth, nee desunt malogranata, sicum linguae sonitu bona opera coniungas, he wanteth not pomegranates to his bells, that joineth teaching, and doing together. Both these are joined together in the 5 of Matthew at the 19 verse. Whosoever shall do and teach them, he shall be great in the kingdom of heaven. Act. 1. 1. S. Luke reduceth the history of Christ into two heads: teaching, and doing. Moses wisheth unto Levi Urim and Thummim, Vult lex Pontificem in operibus ornatum, nec sufficit sola scientia. Origen: de indumentis pontificis hom. 6. in Levit. the light of knowledge, & the integrity of conversation, and our Saviour commendeth to his Disciples, the wisdom of the serpent, & the innocency of the dove. A Church minister must be in verbis Ulysses, infactis Achilles, or rather because we are accused for bringing the unciscumcised greeks into the Temple, Acts 21. 28. he must be in verbis Chrysostomus, in factis Polycarpus. The Scribes and pharisees are sharply reproved Mat. 23. for putting asunder the things, which God joineth together, I mean, saying, and doing, they say but they do not. And this light shined in darkness for the Romans accused Publicola for praising Brutus in word, when he followed Tarqvinius in deed. Plut. in Public. B●rnard. Multi sunt Catholic 〈◊〉. dicando, qui tamen sunt haeretici operando: many are Catholics in their doctrines, which are heretics in their lives, Multi habent Christum in codicibus sed non in cordibus Aug lib. de spiritu & animi. c. 62. saith Bernard. They confute their sermons, with their evil lives. They resemble the file, that smootheth other things, but itself remaineth rough. These are mercuriales statuae, that point at the way to others, but they stand still. But how can they so boldly reprove others, that are so badly reform in themselves? Who laughs not at the Cynic Philosopher trampling upon the pride of Plato with a greater pride. Bernard. Monstruosares est sedes prima, & vita im●, gradus summus, & animus infimus, lingud magniloqua, & manus otiosa, sermo multus, & fructus nullus. These are monstrous things (saith the devout Abbot, de consid. ad Eugen.) the highest seat and the basest life, a busy tongue and an idle hand, much talking, & little good walking: here are bells without pomegranates, Mat. 5. Ergo vitae suae diligentem rationem habeant pastors, utpote in quos omnes spectant in quibus exiguus lapsus foedi criminis instar crit. Ferus in Mat. Minoris aestimatur offensa, quae ab uno aliquo populari, quà● quae à sacerdot● acciderit, junius in ●xp. Analyt. in Levit. 4, Rev. 1▪ 6. which is a plain transgression of the law. Brethren we play our part upon the open stage of the whole world, and therefore we must use the greater circumspection. The law in the 4. of Leviticus appointeth a he-goat for the sin-offering of the Priest & a lesser sacrifice for the offering of a private man; because God is more highly displeased with the sin of the Priest (and so he is with the sin of all governors) then with the sin of a private man, Levit. 10. 3. Lastly, this text containeth instruction for all Christians, for we are all Priests to God the father. God therefore by joining together bells, & pomegranates in the skirts of the rob, requireth 2. things at the hand of every Christian. 1 Profession. 2 Practice. First he requireth profession; as we believe with the heart unto righteousness, so we must confess with the mouth unto salvation, Rom. 10. 10. And secondly he requireth practise, not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my father, which is in heaven. Mat. 7▪ 21. Concerning the first our Saviour speaks in the 10. of Matthew at the 32. verse, Whosoever shall confess me before men, him will I also confess before my father which is in heaven. But whosoever shall deny me before men, him will I also deny before my father which is in heaven. Here is a counterpoison against the deadly doctrine of the Nicodemites, who deny the faith in time of persecution, under pretence of keeping their hearts unto God. As the law threateneth death to the priest, if he make not a sound with his bells, so Christ here requireth public profession of the faith under pain of eternal death. And yet profession in word is not sufficient, without good works. The Church is compared to a woman in the Canticles, propter foecunditatem bonorum operum, for her fruit fullness in good works, as Beda noteth. And the Christian is compared to the vine, which is most fruitful of all plants. Augustine writing upon the 103. Psalm, Psal 103. speaks occasionally of the 8. of john, where our Saviour writeth with his finger upon the ground, In lapide legem scripserat significans duritiam judaeorum; hie in terra scribit significans fructum Christianorum, He wrote the law to the jews in stone, signifying the hardness of their hearts; here he writeth upon the ground signifying that fruitfulness that is to be expected at the hands of Christians. And here I might take occasion to fight a combat with verbal professors, that profess in word the knowledge of God, but in deed they deny him, Titus 1. 16. Non rectè sanè, Bernard. sed impiè, linguam Christo, & animam dedisti diabolo: wisely done indeed! for so thou givest thy tongue to God, and thy soul to the devil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These men have the smooth voice of jacob & the rough hands of Esau. They are good linguists, but they are bad reallistes. Vt poma in judaea non poma nascuntur, quae contacta in fumum abeunt, talis verbosa illa pietas, sine vitaeli hoc operum succo; Lips. in po● Sobriè quantum ad nos, justè quantum ad proximos, piè quantum ad deum: Bernard. They resemble the fair apples that grow by the lake Asphaltites, which (as josephus saith) vanish away into smoke when they come to handling. These men abuse the doctrine of free justification by faith, by turning the grace of God into wantonness, and so with good food they poison themselves. But the grace of God teacheth us to deny ungodliness, and worldly lusts, & to live soberly, righteously and godly in this present world, soberly in respect of our s●lues, righteously in respect of our neighbours, & godly in respect of God. FINIS.