TWO SERMONS, UPON THAT GREAT EMBASSY OF OUR LORD AND SAVIOUR JESUS CHRIST, Recorded by his Evangelist, Saint MATTHEW, Chap. 10. v. 16. Preached by JOHN SKULL, an humble Professor and Minister of the Word. LONDON, Printed by Thomas Snodham. 1624. TO THE RIGHT WORTHY, THE RIGHT well-deserving of Church, and Commonwealth, Sir HENRY WILLIAMS, Knight. FAcile omnia tenenti, multa superfluè Bern. ep. 138. ad Hen. reg. Ang. ingeruntur. Many words to a man of understanding, are more then enough. It was your desire to have some thing said on this ensuing Text; your desire to know, intimates your will to observe. Prius utique est scire deum: consequens Lactant. de inst: lib 6 cap 5. est colere. A man must know God, before he can serve him. It was your pleasure to assign me the Speaker; your choice argued your opinion: Oh that it were as easy for me to make good, as (for him that sometimes said) to say, Faciam ut ista de me tua duplicetur opinio. It is now Cic. Epist. your goods; It is your goodness to communicate it to the good of others. Bonum quo Communius, eo melius. Arist. The more common that a good thing is, the more good it will do. Quibus parum, vel quibus nimium est, mihi ignoscant, Aug. de Civit. Dei. li 22 c. 30. quibus autem satis est, non mihi, sed domino mecum, congratulantes, agant gratias. If ought be amiss, the fault is mine: If well, the praise is Gods. And now, as Demosthenes spoke to the Athenians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That as he respected them in all things, so they would him in this one: So also would I make bold, of you, to beg this favour, that as I have ever honoured your Virtues, and now ventured into the world to Observe you: so you would vouchsafe to Patronise my Obedience, a more acceptable sacrifice 1 Sam. 15. 22. then the fat of Rams, and to suffer it to pass under your name; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as an Argument of your Isocr. ad Dem. Favour, and my Respect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some body perhaps may be the better for it: you cannot be the worse; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Though not Isocr. sup. the richer, yet the more renowned. Pleaseth it you, that as you have made your House, as Obediahs Caves, to hide the Prophets of the 1 Reg. 18. 13. Lord, and to feed them: so you would make your Name also, as the house of the Lord, to preserve the Books of the Prophets, and protect 2 Reg. 22. 8. them. And so I leave this Suckling at the breasts of your fostering, and you and yours to the fostering Father of the Church, and rest, Totus in eo tuus cuius & tu totus es. JOHN SCULL. Aug. ad Paulin. ep. 32. The first SERMON. MATH. 10. 16. Behold, I send you as Sheep in the midst of Wolves: be ye therefore wise as Serpents, and innocent as Doves. PLus est in metuendo mali: (it was the Cic. Torq. ep. li. 6. ep. 82. experience of a man many ways renowned) quam in eo ipso quod timetur: the fear (commonly) is greater than the hurt, for we fear always the worst: and speed better often times than we hoped. But Precogitatum malum (as a great Philosopher Seneca. observeth) minus offendit: that expectation Superanda omnis fortuna ferendo. Virg. of ill, mitigates the extremity of the ill; for either we labour to prevent it, or resolve to endure it. Christ jesus in this Text forewarneth his Apostles of the hard measure that they should meet with in the world, and because they should not think it uncouth when it came: he thereupon warneth them, to be wise as Serpents, Marl. in hunc locum. and so to shun it: to be innocent as Doves, and so to bear it. In the precedency of this Chapter, jesus Christ sent his Apostles with Commission and Instruction: with Commission to Preach, verse 7. for that is to do the work of an 2 Tim. 4. 5. Evangelist: Secondly, to work miracles, verse 8. the appendix (as Beza speaks) to the word: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signs and 2 Cor. 11. 12. tokens (saith the Apostle) of an Apostle. He sent them with Commission, their warrant for what they did: with Instruction: their Caution how to behave themselves, meekly or sternly, as Heralds in God's steed, to denounce Peace or war, according as they to whom they are sent, are either worthy or unworthy, verse 13. But that journey of theirs (like the Doves out of the Ark) Gen. 8. 9 was neither fare nor long: but, as was David's victory over the Lion and the bear; his encouragement to venture upon 1 Sam. 17. 34. Marl. ex Calu. Goliath: so was that of theirs, Durioris militiae praeludia quaedam: their Preparative to this their second, but longer, farther, and more dangerous Expedition. This Text than is but the Renewing of the former Negotiation, with like Commission and Instruction. Behold? send you, etc. there is the Commission: Be ye therefore, etc. there is the Instruction. These are the two essential parts of the body of this Text, either of which hath, (as Hierome speaks of the Revelation) tot Sacramenta quot verba, as many Hier. ad Paulin. ep. 83. mysteries as members. The first in the first is the Preparation to their Mission, in the first word, Behold: the second is the power authorising, in the second word I: behold I: the third, the Mission, in the third word Send: Behold I send: the fourth, the Legates, in the fourth word You: Behold I send you: the fifth, the Opposition between them that are sent, and them to whom they are sent: the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sheep: the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wolves. The Instruction is an Imitation; first, of Serpents; secondly, of Doves: to learn Wisdom of the one, and Innocence of the other. Thus (as you see) have I, like Ahimaaz, crossed the next 2 Sam. 18. 23. way; and brought you on the sudden (as was Habakkuk to Dan. 14. 36. Babel) to the holy City; but you come not as Baladan to Esai. 39 1. Hezekias, to see: but as the Eunuch to jerusalem, to worship: Acts 8. 27. and in the interim to spend some minutes in the Lord's house, as the Queen of Sheba did months in salomon's, to 1 Reg. 10. 1. learn the manner. Behold, I send you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Selah, in the old testament concludes some thing or Hier. epist. 2. ep. 64. other remarkable, that went before: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Behold, in the new foreshows the like matter of note, in that that follows. To teach us, that what manner of men God sendeth into Doctrine. Church and commonwealth; to what conditioned men they be sent, and how they converse among us, is a matter of special note and consequence. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As God's hand of mercy or judgement, is upon Church or commonwealth; so accordingly doth he send good or evil Magistrates to govern them. He pitied the affliction of his people in Egypt, and sent Exod. ●. 10. Moses, and he delivered them under other persecutors, as Chushan, Rishathaim, Eglon, jabin, Oreb, Zeb, Sihon, &c, and sent them Othniel, Ehud, Barak, Gideon, Iphtah, etc. and they saved them. He saw their Shepherds turned Wolves: he sent David a good Shepherd, and he fed them. Again, Ezek. 34. 23. he would chastise their rebellion; He gave them jeroboam, Ahab, Zedekias, Reges in furore, Kings in his wrath, and they plagued them: he pitied his Church, and sent Constantine, Hos. 13. 11. Theodosius, Helena, etc. and they became Kings, her nursing-fathers', and Queens her nursing-mothers': he Esay 49. 23. again visited her iniquity, and gave her Nero, Dioclesian, julian, etc. and they persecuted her; as a certain religious man in Constantinople, wondered why it pleased God to make Phocas Emperor, an Angel (saith Anastatius) told him, Quia non inveni Peiorem: he was the worst he could Anast. quest. inscript. q. 15. meet with: and good enough was he (had he been worse) for that time and people. The same Anastatius tells us likewise of a certain lewd vagabond, consecrated (by the appointment of an Angel) Bishop of Thebaris, whom an Angel also thus menaced: Cur superbis et magnificè tibi places ò An ibidem. infoelix? re vera non tanquam dignus sacerdotio, factus es episcopus: sed quia haec civitas tali digna erat episcopo: What aileth thee thou wretch? and why magnifiest thou thyself? it is not because thou wast worthy to be a Priest, that thou wast made a Bishop; but because this City was worthy of no better a Bishop. Because, an unwise King destroyeth his people: (as jeroboam that sinned, and made Israel to sin) but where they that be in authority, be men of understanding (as Solomon) there the city flourisheth, Eccles. 10. 3. The good or ill Governor, is the bane or welfare of his charge. Because, as the judge of the people is himself, so are his 2: Ecclus. 10. 2. officers: and what manner of man the Ruler of the City is, such are all they that dwell therein: a wonder it was to see, how unlike the Romans were to themselves under Numa, from what they were under Romulus, but that ipsi se homines Livius dec. 1. lib. 1. in regis, velut unici exempli mores formant. The greater will draw the lesser: the ruler, the people. Like people, like Esai. 24. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cohen, Prince and Priest: it is the fashion of the world to fashion their betters. Regis ad exemplar totus componitur orbis. This might inform us, how we stand to Godward, in Use. God his favour or disfavour, in our Governors. Whether he hath sent among us sheep unto sheep? as Christ the joh. 1. 11. lamb of God, to the faithful, the flock of Christ: or, Sheep unto Wolves? as the Prophets to the jews; or Wolves unto Math. 23. 34. Sheep? as the Dragon after the woman; or finally Apoc. 12. 13. Wolves unto Wolves? as jehu to the house of Ahab. Hath 2 Reg. 10. God sent Sheep unto Sheep? as when john sent to Christ, Matth. 11. 2. Ecce quàm bonum, Behold how good and pleasant a thing it is for Psal. 133. 1. Brethren to dwell together in unity? or, hath he sent Sheep unto Wolves, as in my Text? the Instruction is the Use, be wise as Serpents, etc. or hath he sent Sheep unto Wolves, Ezek. 34. 3. that eat the fat, and themselves with the wool: that kill them that are fed, but feed not the Sheep: The harvest indeed Math. 9 37 38. is great, but the labourers few: wherefore pray the Lord of the harvest that he would send forth labourers into his harvest: or, hath he sent Wolves unto Wolves, the Ichneumon to the Crocodile, that darts himself into the belly of the Crocodile, and there eats what the other before had eaten: and when he hath list to come forth, he makes his way by eating a hole through the Crocodiles belly? They bite and devour one another, take heed lest ye be consumed one of another. Gal. 5. 15. When God sends Sheep unto Sheep, it is, that mercy and truth might meet together: that righteousness and peace might Psal. 85. 10. kiss one another: when he sends Sheep unto Wolves, it is, that upon you might come all the righteous blood that was shed Math. 23. 35. upon the earth: when he sends Wolves unto Sheep, it is to prove you, that the trial of your faith being much more precious than 1 Pet. 1. 7. gold that perisheth (though it be tried with fire) might be found to your praise, and honour, and glory, at the appearing of jesus Christ. When he sends Wolves unto Wolves, it is to punish sin with sin: when the young vipers eat their Plin. hist. natural. lib. 10. cap. 62 way through their mother's belly when they were borne: to revenge the death of their father, when they were begotten. Herein now appeareth the love of God towards you, in sending unto you Sheep, not Wolves. And here again do you turn mercy into judgement, should you to your shepherds prove Wolves, not Sheep. Howsoever, God commands, and we must obey: Christ jesus sends, and we must go. Behold, I send. As the Father sent me, so send I you; said jesus to his Apostles: joh. 20. 21. The Father sends, and the Son sends: the Father sends the Son, and the Son sends the Apostles: the Father sends the Son to reconcile the world to himself. For it pleased the Father, that in him should all fullness dwell, Colos. 1. 19 and 20. and by him to reconcile all things unto himself: and to set at peace through the blood of his Cross, both the things in earth, and the things in heaven: the Son sends the Apostles to Preach this reconciliation by himself: for God was in Christ, and Reconciled 2 Cor. 5. 19 the world to himself, not imputing their sins unto them: and hath committed to us the word of Reconciliation: the Father's Mission is the Son's Commission: the Son sends, and the Apostles Preach. Christ jesus sending is warrant for our Preaching: All Doct. power is given to me both in heaven and in earth: Go therefore Mat. 28. 18. 19 and teach all nations. I came down from heaven, and have done joh 6. 38. my Father's will on earth, and now all power is given to me in heaven Phil. 2. 8. and in earth. Ye have been witnesses of my obedience: be ye Acts 1. 8. Acts 5. 32. also Heralds of my sovereignty. Ye have seen my sufferings, testify my 1 Pet. 5. 1. glory. All power is given to me in heaven and earth: The Math. 17. 9 most joyful tidings that ever came to heaven or earth. Luke ●. 10. Go and teach all Nations: Preach the Gospel to all creatures: Mar. 16. 15. the glad tidings of that New and better Covenant, that God promised, Hebr. 7. 22. and now by me contracteth with all Nations. In thy seed, (said God unto Abraham) shall all nations of the earth be blessed, Gen. 22. 18. there's the Promise. So God loved the world (said the son john. 3. 16. of the same Father) that he hath given his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life: there's the Performance. This is my beloved Son Matth. 17. ●. (said the Father of the Son) in whom I am well pleased, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hear him: there's obedience enjoined us. But how shall they hear without a Preacher? and how shall Rom. 10. 14. 15. Petr. Longab. in cap. 10. ad Rom. they Preach except they be sent? Credere ex auditu est: audire ex Praedicatione: Praedicare ex Missione: Faith comes by hearing, hearing comes by Preaching; and Preaching comes by the authority of jesus Christ's sending. Behold, I send. No man may take upon him any Authority, unless he Doct. be lawfully called. No man taketh this honour unto himself, Hebr. 5. 4. but he that is called of God, as was Aaron. When Brennus had taken Rome, the Romans that escaped to Veies, instantly importuned Plut. Camil. Camillus (than a banished man in Ardea) in that common calamity, to become their Dictator; but he by no means would accept of that transcendent honour, till such time as they that were besieged within the Capitole, the body presentative of the State, confirmed his election by their Suffrages: Thus Numa contented not himself with election Plut. Numa. of Romans and Sabines, till inauguration from heaven confirmed him King of Rome. For when Tatius his jointraigne with Romulus, had made of both Nations one people: it was in the first Interregnum concluded, that the one should choose the King, but out of the body of the other: so to engage him to either side: to the one, for that they chose him; to the other, for that he was of their Nation. Now though Numa were thus chosen by a wonderful consent of both Nations, yet put he not on the imperial Diadem, till he consulted with heaven, to confirm his calling on earth. It is a Praeminire by the laws of England to usurp authority without authority, but as all men agree of the name of Happiness, to call it (as the Philosopher observeth) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet are there (if Varro in Augustine reckoneth Arles. ethic. 1. right) 288. differing opinions, what it should be: so Aug. lib. 19 all acknowledge a power authorising, but differ about the Civit. dei. cap. 1. persons authorized, who they should be. The pronouncing of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shibboleth, showed Use 1 who was an Ephramite, and who a Gileadite. The Ephramites judic. 12. 6. in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shibboleth, pronounced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sibleth: Like our Irish that cannot sound the letter H. So Moses Exod. 18. 30. by the Vrim and Thummim points out the able Minister: and jethro by the four Cardinal Virtues, the complete Exod. 18. 21. Magistrate: the Vrim in the Minister is the purity of Doctrine, the Thummim, the sincerity of his life. In the first, we are light, to illuminate; in the second, salt, to season others: Mat. 5. 14. but if the light that be in thee be darkness, how great is that Verse 13 darkness? If the salt hath lost its savour, wherewith shall it be Matth. 6 23. salted? it is thenceforth good for nothing but to be cast out, Math. 5. 13. and to be trodden under foot of men. Let your light so Verse 16 shine before men, that they may see your good works, and glorify your Father which is in heaven. Preaching is as the body of Chrysost. good life: good life as the soul of Preaching. Now as the body without the soul is dead, so is Preaching without good life; and this is the Ministers Shibboleth. Now whether it be they that have the Vrim and want the Thummim, or have the Thummim and want the Vrim: either uncapable, as Vzziah to meddle with the Ark: or unworthy, as Simon 2 Sam. 6. 6. Magus to dispose of the holy Ghost: these may be of jeroboams', Acts 8. 18. but not of God his making, Priests: intruders, not Apostles. I have not sent these Prophets (saith the Lord) and jer. 23. 2●. yet they ran: I have not spoken unto them, and yet they Prophesied. Secondly, when they that sit in Moses chair, as the Use 2 Scribes and Pharises, but participate not of Moses spirit, as those seventy: that respect persons, and judge for reward: that Num. 11. 25. with the current of the world, seek their own, and nor that Micah 3. 11. which is jesus Christ. They happily be sent: but as Antiochus Phil. ●. 2●. to jerusalem to undo us. But as the faithful Minister is 1 Cor. 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the disposer of the mysteries of God: As 2 Cor. 5. 20. if God by him besought you; So is the sincerely dealing Magistrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god's minister, if thou dost well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy good: if thou dost evil, then is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 13. 4. a revenger of god's wrath for thy naughtiness. Behold I send you. Fishermen (for the most part) simple and unlearned taken saith Augustine, Non de foro justiniano, sed de simplicitate Serme de Apost. piscatoria, not out of the Doctor's Commons great Clerks and learned in the Law; but out of the company of fishermen, simple and illiterate. Brethren, you see your calling: how that not many wise men Doctrine. after the flesh, not many mighty, not many noble are called. But God hath chosen the foolish things of the world to confound the 1 Cor. 1. 26. wise, and God hath chosen the weak things of the world to confound Verse 27 the mighty things, the vile things of the world, and things Verse 28 which are despised hath God chosen, and things which are not, to bring to nought things that are. That no flesh should rejoice in his Verse 29 presence. In homine triasunt ex quibus oritur omnis humana gloriatio. Hugo Card in 1 Cor. 1. Man takes occasion; either in his soul, because of his wisdom, or in his flesh, because of his nobility, or lastly in outward things, because of his might and riches, but God saith the Apostle, hath chosen Non multos sapientes, not many wise men, and that (saith the Cardinal) confounds the Ibid. first, vain boasting. Non multos nobiles; not many noble men, and that confounds the second. Non multos potentes, not many mighty men, and that confounds the third, That no flesh might glory in his presence. That the wise jer. 9 23. man glory not in his wisdom, nor the strong man in his strength, nor the rich man in his riches. But as it is written, He that rejoiceth, 1 Cor. 1. 31. let him rejoice in the Lord. God bringeth to pass the purpose of his own good pleasure either; with means, as when he saved Noah by Gen. 7. 1. means of an ark: or with small means; as when he said five thousand men, beside women and children, with five loaves Math 1●. ●1. and two fishes; Or without means: as when he made all things Gen. 1. 1. of nothing, only he spoke and it was done, he commanded and it Psal 33 9 2 Re●. 2. 21. stood fast: Or against means: as when he sweetened salt water with salt. The Remora or Echeneis is a little fish, of but half a foot long, and yet states a ship though under sail with never so good a forewind. Blow the wind (saith Pliny) how Plin. hist. nat. l. 32 cap. 1. it will, rage, storm and tempest, what they can, labour hundreds at the oar with might and main, as sometimes at Anthony's admiral, and Caligulaes' galliace; if she arrest, no violence is able to rescue. The Minister is the least of the fingers of God; and yet is he powerful over the creatures of God. Dedit Dominus potestatem Apostolis, super Naturam, Aug. serm. de Apost. ut eam curarent: super Daemons, ut eos everterent: super Elementa, ut ipsa immutarent: super Mortem, ut eam contemnerent: super Angelos, ut corpus domini consecrarent. God hath given Apostolical power. to his Apostles (and their successors) power over nature, devils, elements, death, Angels: Over nature to heal her, Heale the sick, cleanse the lepers: Over devils, to cast them Mat. 10. 8. out; Lord even the devils are subdued to us through thy name: Luc. 10. 17. Over elements to change them, Elements into Sacraments: Detrahe verbum ab aqua, & quid erit nisi aqua? accedat verbum Aug. hom. 80. ad elementum, & fit sacramentum: Take the word from the water (in Baptism) and what will it be but water? add the word unto the element, and it becomes a Sacrament: Over death to contemn it, by dying to triumph over death, 1 Cor. 15. 54. for to swallow up death in victory: Over Angels to consecrate bread and wine, the blessed Sacrament, of the body and blood of jesus Christ, a grace denied to Angels and Archangels, to Principalities and Powers, to Virtues, Thrones, and Dominions, to Cherubins and Seraphins: They only that are sent to preach, have power to consecrate. Power as the Minister of God, over the creatures of God: Elias over the fire, to pursue the water, like the rainbow, 1 Reg. 18. 38. the clouds, and to lick it up like oil: as also over the air to be clear or cloudy, sunshine, or rain. Moses jam. 5. 17. over the sea, to turn it to dry land: over the land, to turn Ex. 14. 21. the dust thereof into lice. joshua over the sun and moon, Ex 8. 16. to stand-still, the one in Gibeon, the other in the valley of Aeialon, till the Lord's people avenged themselves on their Iosh. 10. 12. enemies. Thus we see the minister of jesus Christ, powerful Verse 13 over the creatures of God: that at the name of jesus every knee should bow: both of things in heaven, and things in earth, Phil. 2. 10. 11. and things under the earth, and that every tongue should confess that jesus Christ is the Lord, unto the glory of God the Father. Would ye be without fear of the Magistrate? do well Use 1 then, for Rulers are not to be feared for good works, but for Rom. 13. 3. evil. Would ye have comfort of the Minister? receive him Use 2 as the Galathians received the Apostle, as an angel of God, Gal. 4. 14. yea, as Christ jesus: as Zacheus did Christ, joyfully, they come to you as Christ to jerusalem, Meekly: meekly and Mat. 21. 5. simply like sheep: meekly without pride: simply without fraud. Behold, I send you as Sheep. Nihilo robustieres', vel magis pares, ad vim hostium repellendam, Marlor. in hunc locum. quàm sint oves contra luporum rabiem. No more able to contest with the malice of the wicked, than the sheep to daunt the fury of wolves: tied notwithstanding to preach the word, and that with all boldness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 4. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil 6. 10 ethie. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Boldly and confidently stand in the profession of jesus Christ and his word, considering, not their own disabilities to resist, but Christ's designment, that set them on work. Behold, I send you as Sheep. 1. In disposition of nature. Meek: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not domineering, 1 Pet. 5. 3. Sheep Simple: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not hypocritizing. Math. 7. 15. Behold, I send you as Sheep in the midst of Wolves: not that others crueity should turn you into Wolves; but that wolves assuaged by your gentleness might be turned into Sheep. You must be in disposition of nature, meek and simple as Sheep. Marlor. in hunc locum. Ouibus nihil est simplicius, nothing more simple, and without guile: nihil innocentius, nothing more innocent, and without offering wrong: nihilmagis imbelle, more weak, and less resisting wrong. to feed 1. The body with bread and water, 1 Reg. 18. 13. as Obediah fed the Prophets. 2. the soul with 1. The word, to win them to Christ, the power of Rom. 1. 16. God unto salvation. 2 useful 2. The Sacraments; to incorporate them into Christ, as the branches john 15. 5. in the vine. 3. Their own lives Phil. 2. 17. (should there because) to be offered up upon the sacrifice and service of their faith. to cloth 1. The body with raiment job 31. 20. as job with his fleece. 2. The soul with truth, Eph. 6. 14. righteousness, peace, faith, etc. Meminisse debemus quo vocabulo Christus gr●gem suum appellat, Cypr. Serm. 2 de zelo & 〈◊〉. c. quo nomine nuncupat: Oues vocat, ut innocentia Christiana ou●b●s aequet●r Agnos vocat, ut agnorum naturam simplicem, simplicitas mentis inn●●etur: We must remember how Christ called his flock; what title he attributed unto them. He called them Sheep, he called them Lambs; Sheep for their innocency, Lambs for their simplicity: To teach us that men of eminent place, in Church and Commonwealth, Doctrine. must not be imperious, but meek. If a man be fallen, by occasion, into any fault, ye which are spiritual restore such a Gal. 6. 1. one▪ with the spirit of meekness. Ea est animantium omnium natura, ut mansuetudine potius quam violentia reguntur: Such is the nature of all creatures, that it is won, rather by gentleness then austerity, specially Man, animal sui iuris, a creature, saith Seneca, at his own Seneca. dispose, and not so easily awed as wooed. Blandienti possum Hieron. epist. 40. ad Ruffinam. ac quiescere, non timeo comminantem: I can (saith Hierome) be contented to be entreated, but menacing cannot disaster me. Hence it was that Alphonsus often walked without his Panormit. l. 2. the reb. g. Alphon. Plut. Num. guard, but Numa utterly discharged them: in token that they were Sheep, not Wolves: meek, not imperious: innocent, not injurious; and loved rather to be loved then feared. There is no surer guard to a Prince, than the perfect love and good will of his Subjects. There is no such way to Plut. Arat. win their love as gentleness. There is no such way, either for the Magistrate to insinuate himself into the heart of the people; or for the Minister to work upon the heart, as for the one and the other to be calm, where they might be rough: to be Sheep where they might be Wolves. Behold, I send you as Sheep. Sheep (saith Pliny) are in great request, both in regard Hist. nature. l. ●. cap. 67. that they serve for sacrifices: as also by reason that their fleece yields so profitable an use. Not only the heathen sacrificed Sheep to pacify their false gods (devils, whom Psal. 96. 5. they worshipped in stead of God) but the true worshippers of the One and true God, celebrated yearly their Passeover Exod. 12. 24. with this sacrifice: and was beside a perpetual peace-offering Levit. 3. 7. for sin. Good governors, in Church and Commonwealth, Doct. spend even their lives, for the good of Church and Commonwealth: A good Shepherd giveth his life for his Sheep. joh. 10. 11. Baiazetts prayer for his army, was much like David his prayer for the people: To dye himself deservedly for his credulity; rather than so many Innocents' should be slaughtered, as Sheep, undeservedly, for him. I have sinned (said David) yea, I have done wickedly: but these Sheep, what have 2 Sam 24. 17. they done? Let thy hand, I pray thee, be against me, and against my father's house. The two Deccis, the Father and the Son, Liu. decad. 1. l. 8. & 10. Luendis periculis publicis piacula, as sacrifices, to free the Commonwealth from danger, devoted themselves for their armies: So did Codrus for the Athenians; for when in the war of Peloponesus, he understood by Oracle that that side Herodot. should have the victory, whose captain should be slain: he took upon him the habit of a poor common soldier, and so became a sacrifice for his country. When Pompey Plut. Pomp. (on Sulla's behalf) would have put all the M●mertines to the sword, Sthenius, a governor among the Hymerians, took all the fault upon himself, telling Pompey, that it was he that had persuaded his friends, and compelled his enemies to do as they did. Lycurgus, a lawgiver among the Lacedæmonians, Plut. Lycurg. after that he had sworn them to the unviolable keeping of his laws till his return, thrust himself into perpetual exile; because that he would have the laws that he had made for their good perpetually kept. These were good Platonists, borne not for themselves, but for their country. Your Scarlet then is not this peoples, but your own Use. blood, that you (ye judges) must be ever ready to spend for them. Our Lawn, the robe of purity, whitened in the blood Apoc. 7. 14. of the Lamb. We must not be found to seek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 12. 14. not yours, but you; nor you seek to be found, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, never a ●ot the richer, but a great deal the more honourabler, by your places. When you reckon your living, you may value your revenues, but not your office. Habere enim questui rempub: non modo turpe est: sed & scelestum Cic. lib. 1. office & nefarium. To rise by the ruin of the Commonwealth, is abomination: to undo many to make One, is both sin and shame; it is to be a wolf, and not a Sheep. Whereas those that Christ in my text sends, must be Sheep, not Wolves, in disposition of nature, meek and simple: useful towards others to feed and cloth. Behold, I send you as Sheep. Simon thou son of jona, lovest thou me more than john 21. 15. these? He said unto him, yea Lord, thou knowest that I love thee. He said unto him, feed my Lambs. He said to him again the second time. Simon, thou son of jona, lovest thou me? he Verse 16 said unto him, yea Lord, thou knowest that I love thee. He said unto him, Feed my Sheep. He said unto him the third time, Simon, Verse 17 thou son of jona, lovest thou me! Peter was sorry because he said unto him the third time, lovest thou me? and said unto him, Lord thou knowest all things: thou knowest that I love thee. jesus said unto him, Feed my Sheep. He asked him thrice, that a threefold confession might make amends for a threefold denial: but all the matter in charge was of feeding. Good Governors must be Feeders. David fed Israel: Doct. Barzillai, David. The widow fed the Prophet, and the Prophet Psal. 78. 72. the Children of the Prophets. 2 Sam. 19 32. Take heed therefore unto yourselves, and to all the flock 1 Reg. 17. 15. 2 Reg. 4. 38. whereof the Holy Ghost hath made you overseers, to feed the Use 1 Church of God, which he hath purchased with his own blood. Acts 10. 28. Take heed to yourselves, for he that hath no care of his own salvation, will have none also of others. Take heed Mar. ex Cal. unto yourselves, and all the flock: for a man shall answer, not only for himself, but for all also under his charge. I come against the shepherds (saith the Lord) and will require Ezek. 34. 10. my Sheep at their hands. Take heed unto yourselves, and to the flock, to feed the Church of God. First, example Seneca. Conuersationis, by example of good life: because plus movent exempla quam verba, example is more powerful with the multitude than precept. Secondly, verbo Praedicationis, by preaching of the Word: because the Priest's lips should Mal. 2. 7. preserve knowledge, and the people should seek the Law at his mouth. Lastly, Fructis Orationis, by his continual intercession for them. God forbidden that I should sinne against the 1 Sam. 12. 23. Lord, and cease praying for you. Woe unto the Shepherds of Israel that feed themselves: Use 2 Should not the shepherds feed the flock? Woe to the ignorant Ezek. 34. 2. and covetous shepherds, for they are dogs, not shepherds. Esa 56. 10. The ignorant dumb dogs. The covetous greedy dogs. Woe to the merciless and cruel Shepherd, that strengtheneth Verse 11 not the weak, that healeth not the sick, that bindeth not up the broken, nor brought again that which was driven away, nor sought that which was lost, that with cruelty and with rigour Ezek. 34. 4. ruleth them. These, whether they be Ministers or Magistrates, are butchers, not Shepherds: Wolves not Sheep. Whereas good governors must be Sheep not Wolves. Sheep in nature; Sheep in use, not only to feed, but to cloth also. Behold, I send you as Sheep. The Ox is of principal use for the belly, the Sheep for the back: the Ox for our daily food, the Sheep for our apparel: for even as men be beholding to the Ox for their principal food which they labour for: so must they acknowledge, that they have their clothing and coverture from the silly Sheep. Christian prelacy doth not only feed, but cloth also. Doct. I put on justice and it covered me: my judgement was as aroabe job 29. 14. and a crown. In Aaron's Mitre was engraven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex. 39 30. holiness unto the Lord. His robes were of four several colours: the embrodering a bell and a Pomegranate, and all to show how God's Ministers must be clothed. The inscription Hieron. deritu & veste sacerdot. in his crown, is the description of his life: The four several colours, the four distinct elements of the world: the embroidering of the bell, the sound of his preaching: the many kernels in the Pomegranate, the many virtues of his life. The King's daughter is all glorious within: her clothing is of Use. wrought gold. Glorious she is within: rich without: with Psal. 45. 14. inward holiness; with outward righteousness: her clothing is of wrought gold. Of all metals; First, Purissimum, sine sulphuritate comburente, most pure, without soiling. Secondly, Mollissimum, tender and of large extent, as one deneere into an hundred and twenty leaves. Thirdly, gravissimum, exceeding ponderous, ob diuturnam conc●ctionem, firmissimam compositionem, by reason of long concoction, Plin hist. nature. l. 13. cap. 1. firm composition. Fourthly, Suavissimum, very sweet, by reason of the excellency of the temperature comforting the heart, and strengthening the spirits. The Church of God is a Virgin, pure as the Son: meek and mild as the lamb: chaste as the Dove: sweet as the Rose: The Virgins Psal. 45. 15. her fellows, the Angels of light, like unto her, shall bear her company: In stead of fathers she shall have children Verse 17 born; unto her, non modo sermonis & vocis incitamento, sed fidei, & virtutis exemplo: By her soule-saving words, loyal Cyprian ad Lucium Papam. love, and works of grace. She is the woman clothed with the Sun, & the moon is under Apoc. 12. 1. her feet. O let her Priests be clothed with righteousness: let Psal. 132. 9 her Saints rejoice and sing. Her eyes are like the doves: Ob let Cant. 4. 1. their voices be like the Angels, the Lamb's everlasting Gospel. Apoc. 14. 6. She is the Lily among the thorns. Make them good God, Cant. 2. 2. oh make them Sheep amidst the Wolves. Behold, I send you as Sheep. In the midst of Wolves. divers countries are subject to diverse annoyances. Africa to Locusts. Italy to Scorpions. Egypt, to Crocodiles. France to Wolves: but the common plague that infecteth the whole world, is the Wolf feritas, (to distinguish with Cic office l. 3. the Orator) in figura hominis, the Man-wolfe, and his cruelty. Deposite homine in syluestre animal transiens, when a man Seneca de Clem. ad Neronem. leaves to be a man, and degenerates into a Wolf. Cruelty is a Wolf, tyrannising over all parts of the world. It began in Cain, since is spread over all nations, Gen. 4. 8. times and places. It was the entertainment that Let found Gen. 19▪ 9 among the Sodomites, Samson among the Philistims, judg. 16. 21. jeremy in Egypt, Ezechiel at Babel, Peter and Paul at Rome, Thomas and Bartholomew in India, james at jerusalem, Philip at Hierapolis, Andrew at Idessa: in a word wheresoever the Apostles be in expediting their commission, there are they as David between Saul and Achish. 1 Sam. 17. Calu. in Psal. Vnica onis inter duas Luporum turmas. Environed (as the centre with the circumference) round about with Wolves. This should teach us to walk warily, blameless and Use. pure as the sons of God without rebuke, in the midst Phil. 2. 15. of a naughty and crooked nation. Because ad innumeros telorum iactus, exposita est hominum vita. Cruelty hath many Cal. in Psal. 34. instruments of death thirsting after blood, the blood of the faithful specially, Qui velut oves sunt in medio luporum. Who are as Sheep in the midst of Wolves. Behold, I send you as Sheep. In the midst of Wolves. The natural man perceiveth not the things of the Spirit of 1 Cor. 2. 14. God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned. Non tantum non Mar. ibid. intelligit, sed ne assentitur quidem ijs rebus quas docet spiritus dei. As he knows them not, so neither doth he approve of them. To teach us, that men before they be regenerate, be no Doct. better than bruit beasts, Lions, Leopards, Bears, and Wolves. Christ called Herod a Fox. jeremy called Ephraim Luc. 3. 32. jer. 31. 18. a Calf. Daniel calls the Assyrians a Lion: the Persians a Bear: the Grecians, a Leopard: Darius, a Dan. 7. 4. 5. & 6. Ram, and Alexander, a Goat. Amos calls the Princes Dan. 8. 3. & 5. of Samaria, Cowes, john calls the jews, Vipers. Christ Amos 4. 1. jesus in the text calls the bloody & unregenerate, Wolves. Math. 3. 7. Herod was a fox for his subtlety, Ephraim, a calf for his wantonness: the Assyrians, a Lion for their haughtiness: the Persians' a Bear for their boisterousness: the Greeks, a Leopard for their Polyarchies: Darius, a Ram for his forces: Alexander, a Goat or Roebuck for his expedition: the Samaritans, Cows for their baseness: the jews, Vipers for their Parricids, and Wolves for their cruelty. Ovid moralatizeth Lycaont cruelty when he metaphorphizeth Metamorph. him into a Wolf; and so we likewise see what manner of man Demenetus Parrhaesius was, who in a Plin. hist. nature. l. 8. ca 22. solemn sacrifice that the Arcadians wickedly celebrated unto jupiter Lyceus, tasted of the intralls of a child, and so was turned into a wolf. Such were the family of the Antai, Idem ibid. of which one every year, was transformed into a Wolf. Little and better were Vespasian and Nero. The one of which made his officers to serve his turn as sponges, first Sueton. to soak them in the fat of other men, and then to squeeze them, as goods confiscate to himself. The others care was, Ne quis quid habeat; that no man but himself if it were possible should be worth a groat. Such a one (said Socrates to Zopyrus) had I been, had Use. not the instruction of Philosophy amended the ill disposition of my nature. Oh did the light of nature then through the glymbring of grace change Wolves into Sheep, and shall not now the light of grace, through the preaching of God's word, keep Sheep from degenerating into wolves! Did the words of men, through a little illumination, prevail with a Heathen to live as a Christian? and shall not the word of God, through the Sunshine of grace, keep Christians from living like Heathen? Is not my word even jer. 23. 29. like a fire, saith the Lord? and like a hammer that breaketh the stone. Man's heart is as iron, the word of God as fire to soften it, and as a hammer to work it to his own good will and pleasure. It is as a stone, but the hammer of God's word worketh it into a well pleasing sacrifice of a broken Psal. 51. 17. and contrite heart: It is lively and mighty in operation. Heb. 4. 12. Then let us fly unto it for reformation; so shall the Wolf dwell with the Lamb, and the Leopard shall lie with the Esa. 11. 6. Kid, and the Calf with the Lion, and the fat beast together: and a little child shall lead them. The Cow and the Verse 7 Bear shall feed; their young ones shall lie together: and Verse 8 the Lion shall eat straw like the Bullock: and the sucking Child shall play upon the hole of the Asp: and the weaned Child shall put his hand upon the Cockatrice hole. Esa 11. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sibylla apud lac. inst. di. l. 7. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Word for word in a manner, as if Sibyl had been to translate the Prophet into Greeke meeter. Then shall none hurt nor destroy in all the mountain of mine holiness. Esa. 11. 9 Nec lupus inside as pecori: nec retia ceruis Virg. eglog. 5. Vlla dolum meditantur. But the Apostles in the mean time are sent as sheep. In the midst of Wolves. Had he sent them among Lions, there might be hope that submission might purchase pacification: but to crouch to the Wolf, is to despair, and dye. The Lion is a chieftain, though bloody, yet generous: but the Wolf is a Tyrant, and insulteth over misery. Corpora magnanimo satis est prostrasse Leoni. Ouid. l. 3. de Trist. elog. 5. Pugna suum finem cum iacet hostis, habet. At lupus, & turpes instant morientibus ursi: Et quacunque minor nobilitate fera est. The Israelites, as silly sheep, were grievously oppressed under the Wolves their Taskmasters; and Pharaoh Exod. 5. 7. the Master-wolfe commanded to lay more upon them. The poor Countryman is grievously taxed with a long rent, biting brokage, deep gratification; and the tyrannising Landlord, gripping Usurer, and extorting Officer, cry still with the Leech, Give, Give. Prou. 30. 15. Lazarus lay at the rich man's gate a Lazer indeed, full of sores, and affamished. The dogs lent him their tongues, Luc. 16. 21. to lick his sores, but no man vouchsafed him a crumb from the dogs to stay his stomach. The greedy guts of this World are without all feeling of Doct. others misery. joseph besought his brethren in the anguish of his soul: they saw it, but would not hear him. Gen. 42. 21. Cum penes crudelitatem sit timeri, penes nos sit odisse: Cruelty Use. scars other men with fear, itself with hatred; and Val. max. l. 9 cap. 2. Suet. comes at last to be as fearful of others as hated. Nero kept poison in a box; Cleopatra Vipers, to prevent their cruelties deserved hatred. Aristippus trusted neither friend nor Plut. Arat. servant to lodge within his Court gates. Herod was afraid Math. 2. 3. of his own son, as well as the Infants, lest he as well as another might prove to be Christ, and so sent him packing as Joseph. antiq. well as them. Cruelty is ever fearful in itself, and hated of others; and God one time or other pays it home in its own kind. Therefore were jacobs' ten brethren imprisoned. Gen. 42. 17. We (said they) as they communed together, have verily sinned against our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear him: Verse 21 Therefore is this trouble come upon us. Pharo that destroyed Exod. 1. 16. the males of Israel, was himself with all his chivalry drowned in the Red Sea. Dives that denied the Exod. 14. 28. poor beggar a crumb of bread, was himself denied a Luc. 16. 21. drop of water to cool his tongue in Hell's tormenting Verse 24. 25, 26. flames. Negavit micam: Negatur ei & gutta, He denied a crumb of bread; he is denied a drop of water. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There shall be judgement merciless to jam. 2. 13. him that shows no mercy. Adonibezek had cut off the thumbs and great toes of 70 Kings; and had himself judg. 1. 7. at last his own thumbs and toes cut off. As I have done, so God (saith he) hath rewarded me. Verse 7. Here may the Minister learn to win Wolves with lenity, Use 1 not to dishearten Sheep with cruelty. With all humbleness of mind, and meekness, with long suffering, supporting one Ephes 4. 2. another through love. Here may ye Magistrates learn, 1. neque Consentientes Use 2 sitis malis, ut approbetis: Neither doing ill yourselves, nor Aug. de verbis dom. consenting to others ill doing; for the thief and the receiver, the perjurer and the procurer, the usurer and the broker, the whore and the bawd, ill doing, and consenting Rom. 1. 31. to ill doing, are equally ill. 2. Neque Negligentes ut non arguatis. Careless of your own duties, or winking at the faults of others. For, Cursed is he that doth the jer. 48. 10. work of the Lord negligently. 3. Neque Superbientes ut Insultanter arguatis. Nor glorying in your authority, nor insulting over misery. Improve, rebuke, exhort, and discharge 2 Tim. 4. 2. the duty of your calling. But how? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all long suffering and doctrine. Regat disciplina vigour Greg. in moral. l. 5. Mansuetudinem; & mansuetudo ornet vigorem. Let justice be the rule of mercy, and mercy the crown of justice. Be as Moses, Meek. But therewithal faithful. As joshua Num. 12. 3. affable. But Just also, gathering like good Shepherds the Heb. 3. 2. sheep into the fold: but reclaiming like good Magistrates Iosh. 7. 19 the Wolves from their cruelty, or us from them. Verse 25 Behold, I send you as Sheep. In the midst of Wolves. The heat of the female, worries the males with desire after her: but when weariness hath lulled them asleep, and sleep given respite to desire, she singleth out one, and away they go; the rest follow dryfoot; and if they light upon him, they tear him lim-meale. When tyrants have their will, others as wicked, and as Doct. very Tyrants as themselves, are ready to eat them; like dogs that tear one another, or Cannibals that eat one another, or fish that devour one another. Minorum perditio, maiorum cibus & vita. The lesser always becoming food Polyb. l. 15. to the greater, and the stronger prevailing against the weaker. Like the times of Galba, Otho, and Vitellius: when Laws Tacitus. lay asleep, and all things were adjudged by the Sword, when nothing was less secure than to be securely innocent. The imperial House of the Caesars received four Emperors Plut. Galb. in less than ten months: for one murdered another, and him first, that first corrupted the Soldiers, in teaching them to make gain by change of Emperors. Torua leaena lupum sequitur: lupus ipse capellam: Virg. eglog. Florentem cytisum sequitur lasciva capella. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A shrewd Crow hath hatched as shrewd an egg. As is the Mother, so is the Daughter. Ezek. 16. 44. A warning for us, not to repine at the wicked. Fret not thyself because of the ; neither be thou envious Use. against the evil doers. It will not be long before vengeance Psal 37. 1. overtake them: For they shall soon be cut down like the grass; and be withered even as the green herb. They Verse 2 flourish for a while, but it is but a lightning before death; the rooting out of themselves and their posterity for ever. I myself have seen the in great prosperity, and flourishing Verse 36 like a green bay tree; and I went by and he was gone, I sought Verse 37 him, but his place could no where be found. The bloodthirsty and deceitful men shall not live out half their days. Psal. 55. 25. For either justice by the Law, or others as wicked as themselves without Law, cuts them off before their time. Cruelty is an Ishmael, whose hand is against every man, and every man's hand against him. As Actaeon was torn in pieces of his own dogs, so is sin persecuted of its own Family; Ouid. metam. one thief robs another, one adulterer is jealous of another. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clodius accusat Maechos: Catilina Cethegum. javen. One thief robs another, and the great thiefs lead Laert. l 6. the little thiefs to hanging: one Adulterer is jealous of another, and the more he prevails against his corrival, the deeper is he engaged to sin and Satan. Suis & ipsa Roma viribus ruit. It falls by its own weapons, like Saul. 1 Sam. 31. 4. It grows desperate, and becomes its own executioner, like Achitophel and judas, 2 Sam. 17. 23. and Mat. 27. 5. A cruel life hath a desperate end. Tigellinus put off his coming Plut. in vit. Otho. before Otho as long as he could, but when excuses could serve no longer, he took a razor and cut his own throat: for it is a fearful thing when malice is condemned by her Sap. 17. 10. own testimony: and a Conscience that is touched, doth ever forecast cruel things. Conscientia mala bene sperare Aug. in Psal. 31. non potest: A cruel life cannot hope for a peaceable end. Tigellinus conscience told him, that he had been such Plut. supra. a Wolf under Nero, and such a Fox under Galba, that Otho to satisfy the State, could do no less then pull his skin over his ears. Oh that, terror of Conscience, present or future judgements, Use. in body or in soul, or in both here for a time, or in hell for ever, could reclaim men from being Wolves, and Rom. 12. 18. persuade them to live peaceably one with another, and to Math. 7. 12. do as they would be done unto! Oh that the sweet of mutual well-wishing, one man to another, by which one man becomes as a God unto another; O that present or future blessings, in body, or in soul, or in both; here for a time, or in Heaven for ever, could regenerate Wolves into Sheep: Men into Doves: Gods own Psal. 100 2. people, and Sheep of his pasture: His Sisters, his Loves, his Cant. 5. 2. Doves, his undefiled! Simplicity should no longer suffer under tyranny, nor innocency under malice; the Sheep under the teeth of the Wolf, nor the Dove under the talent of the Hawk: but till these be persuaded to forbear, Sheep and Doves must either fly their provoking, or bear their cruelty. The end of the first Sermon. THE SECOND SERMON Upon that great Embassy of our Lord JESUS CHRIST, recorded by his Evangelist Saint Matthew. Cap. 10. Verse 16. Behold, I send you as Sheep in the midst of Wolves. Be ye therefore wise as Serpents, and innocent as Doves. BEhold, I send you as Sheep in the midst of Wolves. A dangerous message; Be therefore wise as Serpents, and innocent as Doves. Ye cannot walk safely, except ye walk warily: Be ye therefore wise as Serpents, and innocent as Doves. Wise as Serpents, to keep you safe from Wolves: Innocent as Doves, to keep you blameless with God. He tells them not in what point this wisdom, this innocency of theirs doth consist; but sends them as it were to School, where to learn both; the one of Serpents, the other of Doves. Elegans est icon: mira Marl. in hunc locum. hypotyposis. A dainty comparison, a rare resemblance. Behold, I send you as Sheep in the midst of Wolves: Be ye therefore wise as Serpents, and innocent as Doves. Facilior cautia est, ubi manifesta formido est: Provident men are seldomest Cypr. de simple prclat. tr. 3. damnified. Christ jesus forewarns his Apostles of ensuing danger, to make them the more circumspect to prevent it. In the 30 verse, he opposeth Flight against Persecution; because no man should thrust himself into needless danger. Here he exposeth them as Sheep in the midst of Wolves: Where because their Mission is their danger; he therefore maketh their Instruction their policy. When we cannot do our duty without danger, we must Doct. notwithstanding do it, and prevent the danger as well as we may. Gird thy loins, and take this box of Oil in thy hand, 2 Reg. 9 1. and get thee to Ramoth Gilead: And when thou comest thither, Verse 2 look where is jehu the son of jehosaphat, the son of Nimshi; and go and make him arise up from among his brethren, and lead him into a secret Chamber: Then take the box of Oil, and Verse 3 pour it on his head, and say; Thus saith the Lord, I have anointed thee for King over Israel: Then open the door, and fly without any tarrying. Elisha commanded, and the junior Prophet singles out jehu from the other Captains, lest he should be circumvented in the doing of what he was commanded: He flees so soon as he hath done, lest he should be apprehended for the doing. If the duty of our calling expose us unto necessary danger, and we dye for our consciences (as john for reproving Herod,) our death is precious: Math. 14. 4. Right dear in the sight of the Lord, is the death of his Psal. 116. 13. Saints. If we escape (as Eliah out of the hands of jezabel,) 1 Reg. 19 2. our life is honourable. Triumphant Victor imperator, & non Aug. Confess. l. 8. cap. 3. vicisset nisi pugnasset: The Conqueror returns triumphantly; but had he not conquered, he had not triumphed; and had he not fought, he had not conquered: & quanto maius Ibidem. periculum fuit in pralio; tanto maius gaudium in triumpho: The greater the danger was in the fight, the greater by so much is the glory in the triumph. Horatius Cocles stood single Liu. decad. 1. lib. 2. against Porsenna's whole Army, till the bridge was broken behind him: then he leapt into the water, and saved himself by swimming: His first care was to perform his duty to his Country; his next care was to reserve himself for his Country. We cannot at once perform all duties we own to Church and Commonwealth: David did his Father jesse good service, when being his Shepherd, and but a stripling, 1. Sam. 17. 34. he slew the Lion and the Bear, and rescued his Sheep. He did his Master Saul better service, when his Captain and a man, he slew his ten for the others one. Saul hath killed his thousand, and David his ten thousand: but the Cap. 18. 7. best service he ever did, was Gods and his Countries; when an old man and a King, when he fed jacob, God's people, Psal. 78. 72. and Israel his inheritance: when he fed them with a faithful Verse 73 and true heart, and guided them prudently in all his ways. To teach us to walk warily between despair and rashness: Use. Neither with the Circumciliones to force men to kill Aug. contra lit. Petiliani, lib 2. cap. 83. us, through a vain hope to become Martyrs; Martyrem non facit poena sed causa: It is not the pain, but the cause that makes a Martyr; nor yet with the Stoics presume of security, Aug. count. Crescon l. 3. cap. 47. through opinion of fatal necessity. Nusquam tuta fides; A man knows not whom to trust: Therefore it is, that our blessed Saviour in the next verse, bids us, Beware of men. Ye are, in the Text, as Sheep in the midst of Wolves; Be ye Mat. 10. 17. therefore wise as Serpents, and innocent as Doves. The Creatures serve man four manner of ways, 1. Either Aug. de Gen. ad Lit. lib. 3. cap. 17. utiliter Probando, Demonstratively for our good, as the Angels; 1. to direct Israel in the way: 2. to comfort Eliah with bread and water; and Hagar, with showing her a well. Exod. 13. 21. 1 Reg. 19 6. 3. To protect the Israelites from the Egyptians; joshuah Gen. 21. 19 with the Sword; Elisha with Horses and Chariots of fire. Exod. 14. 19 4. To deliver the Apostles out of prison. 5. To rejoice at, Iosh. 5. 13. 2 Reg. 6. 17. and assist our well doing, our conversion; our prayers. 6. To take charge over us while we be alive. 7. To carry Acts 5. 17. Luc. 1●. 10. us to Heaven when we be dead. The second use of the Apoc. 8. 3. Creature is, Poenaliter Laedendo; Exemplarly to punish, as the Psal 91. 11. fiery Serpents in the Wilderness, the Devils in Hell. The Luc. 16. 20. third service that the Creature doth unto man, is i Salubriter Num 11. 6. Luc. 16. 23. exercendo, naturally to use, Some for food, as the clean beast, 2. Some for raiment, as the Sheep, 3. Some for Levit. 11. 47. physic, applicando naturalia activa passivis, by applying natural causes to produce natural effects. 4. Some for necessity, as the Elements without us, and without which we cannot live one minute: or within us, and whereof we are composed, and without which we are not. 5. Some for pleasure, as Saul his House and Wives, the Kingdoms of 2 Sam. 12. 8. Israel and of judah given to David. The fourth kind of service that man hath of the Creature, is Ignoranter docendo, inducing him by the instinct of Nature, either ad studium Sapientiae, To enrich his understanding with wisdom, as the Serpent, or, ad Comparandam exercendamque virtutem, To crown his actions with moral virtues, as the Dove: Nothing is so naught, but is good for something. The Spider gathereth the infected air; the Toad affords a stone precious for the sight: The Viper on Paul's hand, proves Acts 28. 3. him an Apostle, not a murderer. Behold, I give unto you power to tread on Serpents, and Scorpions, and over all the power Luc. 10. 19 of the Enemy, and nothing shall hurt you: The Angels that sinned, the old World that repent not, are ensamples how 2 Pet. 2. 4. we fall from grace, or remain impenitent after warning. The Serpent that deceived us in Paradise, where was nothing to offend us, teacheth us in my Text to walk warily in the World, where are Wolves to devour us. Men may go to School, and learn even of brute Doctrine. beasts. The Pismire prepares in Summer against Winter. Prou. 6. 7. The River-horse finding himself over-grosse, by reason Plin. bist. nat. l. 8. cap. 26. of his high feeding, sets his body against the sharpest reed he can meet with, and so pricketh a vain in his leg, and letteth himself blood. The Hart draws arrows out Plin l. 8. c. 27. of his body, by eating of the herb Dictamnus. The Lyzards eat of the herb Calaminth, and it is their antidote against the biting of Serpents. The Land Torteyse prepares himself with Marjoram against he fights with them. The Swallows cure the soar eyes of their young ones with Celedine. The Dragon his squeazy stomach with Lectuce. The Stocke-doves, jays, Merles, Owsels, with bay-berrias: Partridges, House-doves, and Turtle-doves, with Pelletary of the wall; all water Fowl with Cicory. If the Swine hath eaten of the herb Hyosciamus, he taketh Creafish, and it is his antidote: wild Olives the Elephants after the swallowing of the Lizard Camelion; and Pismires the Bears, after Mandrake Apples. Finally, the Snake by restinesse, and lying still all Winter, hath a certain membrane or film grown over his whole body; but having recourse to Fenell, with the juice thereof, he casteth that old coat that clogged him, and appeareth fresh, slick, and young again. O that the painful Pismire could set sluggards on work, Use. or that the Apostles Law were better observed, that he that 2 Thess. 5. 10. would not work, should not eat. O that we that are more inclined to sin, than the Hyppopotamus to diseases, laboured to ease ourselves of our corrupt affections, as he of his superfluous humours. O that we sought remedy to cure natural concupiscence, as the Hart after Dictamnus, to draw darts out of his wounds. O that we armed ourselves against sin and Satan with the armour of righteousness, as the Chameleon with Calamynth, or the Tortoise with Marjoram against Serpents. O that we applied to our sick● souls the comfort of God's Word, as the Swallows Celedine, to their sore eyes; and digested it into our souls and consciences, as the Dragon Lectuce into his stomach; the Birds Pellitory, or the Fowls Cicory. But we alas are more filthy than Swine, and yet wallow still in the mire of sin: we have swallowed more sins, than the Elephant Lyzards; and yet never seek after oil of mercy to purchase pardon. Surcharged with a lethargy of sin, securelesse ever to be awaked, waxed old in sin, and yet without striving to be renewed by grace. See, oh see how we are sent to School to brute beasts, Use 2 and to learn of them; and that not only the Theoric of Contemplation, but the Practice also of moral virtues. The Ox knoweth his Owner, and the Ass his Master's Esa 1. 3. Crib: but Israel hath not known, my people hath not understood. The old Pelican pierceth her breast to feed her young: Plin. hist. nat. l. 10. cap. 23. Lib. 8. cap. 3. The young Storks feed the old, that formerly fed them: But Parents are grown unnatural, and Children undutiful. The Elephants know that they are hunted for their Idem. l. 8. c. 30 teeth, and in extremities break them off, as a ransom for their lives. The Beaver bites off his stones; the Sea-calf Cap. 3●. east's up his gall and rennet in his maw: O let us also cast away every thing that presseth down, and the sin that hangeth so fast on. Let us run with patience the race that is Heb. 12. 1. set before us. Mahomet the great Turk discontinued the Hist. Turc. wars two years to accompany his fair Irene; for which, when his Bassas muttered, he upon an appointed day, led her forth into the great Hall of his Palace, arrayed in the most richest robes of state, and jewels for price and worth the most precious that the whole perephery of his Empire afforded, to the approbation of his choice, and wonderful amazement of the beholders; not in regard of her bravery alone, but much more of her surpassing beauty: but he with the one hand took hold of the hair of her head, and with his scimitary in the other hand smote off her head. An action for murdering of an Innocent, and his love Turkish, and like himself; but for resolution from vain pleasure singular, and such, that had God been the object, and the sacrifice unbloody, juberem macte virtute, As Porsenna Liu. dec. 1. l. 2. sometimes spoke to Cain● Mutius, and could not but commend and admire. Better things are expected from us, then from bruit Beasts and Infidels great shame it were for us to come short of them. Be ye therefore wise as Serpents, etc. From diverse Creatures men learn diverse things. Spinning Aelian. var. hist. from the Spider; the ordering of a battle from the Crane; Navigation from the Kite: and in my Text, simplicity from the Sheep, innocency from the Dove, and wisdom from the Serpent; and that in a fourfold respect. He refuseth to hear the voice of the Charmer, charm he The Serpent's property. never so wisely. He holdeth, saith junius (out of Jerome, Augustine, Cassiodere, etc.) one ear close to the ground, and covereth 1. Psal. 58. 5. In hunc locum. the other with his tail. A lesson for us all, an emblem in stead of a Doctrine; to Doct. Take heed how we hear. The ear is the Organ of Faith. Luc. 8. 18. For Faith comes by hearing: He that hath ears to hear, let Rom. 10. 17. him hear. We must of necessity hear; but we must therewithal Mat. 13. 9 take heed how we hear. The Sower went forth to Luc. 8. 5. sow his seed; and as he sowed, some fell by the way side, and it was trodden under feet; and the Fowls of Heaven devoured it up: and some fell among stones, and when it was sprung up, it withered Verse 6 away, because it wanted moistness; and some fell among thorns, and the thorns sprang up with it, and choked it: and some fell Verse 7 on good ground, and sprang up, and bare fruit an hundred fold. Verse 8 The seed is, the Word. The good ground, are they that with an honest and good heart, hear the Word, and keep it, Verse 11 and bring forth fruit with patience; Such a one, Libenter audit Verse 15 v●ilia; Prudender discernit audita; Obedienter operatur intellecta: Bern. epist. He is willing to hear what makes for his good; like Mary, that sat at jesus feet, and heard his preaching. He Luc. 10. 39 is of understanding to judge of what he heareth, like the Apostles, to whom it was given to understand the secrets Luc. 8. 10. of the Kingdom of God; Is conformable in life, according to his knowledge; like james, and all true believers showeth jam. 2. 18. his faith by his works; and liveth as he believeth. A Caveat for Magistrates how they hear either open Use. flatteries, or private accusations. Two men had a Cause in Issue before Aristides; the one to advantage his own Plut. Aristid. cause, and disadvantage his enemies, told him; This fellow my adversary, hath done you great wrong: My friend (replied Aristides) tell me only the wrong that he hath done thee; for I am judge here to do thee right, not myself. He would not suffer the one to get the start of the other, either by insinuating himself into the favour of the judge, or by by-accusing of his adversary. Alexander's manner of Plut. Alex. sitting in judgement, is this Doctrines emblem: for he leaned on his elbow, with his hand under his head, whilst that the Plaintiffs Bill was in reading; and so lent one ear to the plaintiff, and reserved the other for the Defendant. For, Quistatuerit aliquid parte inaudita altera: Sen. Med. Aequum licet statuerit, haud aequus est. He that determines a Controversy without hearing of both parties, though happily his judgement chance to be just, yet is he himself an unjust judge. The Law of necessity must have its course: because. Innocens si accusatus sit, absolui potest; Cic. pro Roscio. nocens nisi accusatus fuerit, damnari non potest. An honest man may come to his trial, and be acquitted; a Malefactor unless he be arraigned, cannot be convicted. But that which in a general use concerns us all as Christians, Use 2 is, That as Ulysses when he was to pass by the Sirens, Homer. stopped the ears of them that were with him in the Ship, and bound himself to the main mast; and as Serpents Plin. stop their ears against the Mathematician spells: so we, ad patriam festinantes mortiferos Syrenarum cantus, surda aure Hier. transire debemus: as we hasten to our Country of Heaven, should turn the deaf ear to the enticing vanities in our journey. And this is one point of wisdom that we may learn of the Serpent, in stopping the ear; another is in defending the head: For howsoever the rest of the body speeds, he will be sure to keep the head. Whatsoever alteration in Religion, innovation in State, Doctrine. occurrances between man and man may happen; it is our part and duty to preserve faith towards GOD, fidelity towards our Country, good report among men, conscience in all our actions, I have fought a good fight, and have finished 2 Tim. 4. 7. my course; I have kept the Faith. I have fought a good fight; not only with Beasts, after the manner of men: not only against flesh and blood, but against Principalities, against Ephes. 6. 12. Powers, and against worldly Governors, the Princes of the darkness of this World, against spiritual wickednesses. I have fought Heb. 12. 1. a good fight, I have finished my course, the race that is set before me; looking unto jesus Christ the author and finisher of my faith. Verse 2 I have fought a good fight, I have finished my course, I have kept the Faith; the Depositum, laid up like the Vrim and the Thummim 1 Tim. 6 20. on the breast, without which it is impossible to please Heb. 11. 6. God. Whatsoever alteration in Religion, innovation in State, occurrance between man and man may happen, it is our part and duty to preserve faith towards God. 2. Fidelity towards our Country. God forbidden that I should sinne against 1 Sam. 12. 23. the Lord, and cease praying for you. The people had cast off Samuel, and not only him, but the Lord also from 1 Sam. 8. 7. reigning over them; yet it had been sin in him not to preserve fidelity towards his Country, or to have ceased praying for them. As Photion was led to execution, one Plut. Phoe. asked him what he would have to his son? nothing said he, but that my son remember not the wrong that my Country now doth unto me. In all occurrences we must preserve faith towards God, fidelity towards our Country. 3. Good report among men, that when they speak evil of you, as of evil doers, they may be ashamed, which blame your good conversation 1 Pet. 3. 16. in Christ. Duo sunt tibi necessaria, Conscientia & fama: Conscientia propter Deum, fama propter Proximum. A Ambr. epist. ad Constant. man must be tender of his Conscience, and of his good name: Of his Conscience, to be justified before God; of his good name, to be justified before men: He must preserve good report among men. 4. Conscience in all his actions. Our rejoicing is this, the testimony of our Conscience, that in simplicity 1 Cor. 1. 12. and godly pureness, and not in fleshly wisdom, but by the grace of God we have had our conversation in the world. How hard soever we far in the world, this will continually feast us. For a good Conscience, is a continual feast. Prou. 15. 15. The nearer that the members neighboureth one upon Use 1 another, the greater is their sympathy one with another; the nearer and dearer that a man is to God, the King and his Country, the greater faith, fealty, and fidelity is he to bear to God, the King, & his Country. God hath communicated Psal. 12. 6. to you his name & authority; his name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his authority the Sword. The King hath made you his Vicegerents Rom. 13. 4. of Oyre, and Determine, to hear and judge: your Country hath put herself into your hands, as under cover barn. You of all men must stand stiff for God, the King, and your Country. As L. Tubero, sometimes Lord Chief justice of Rome, sat on his Praetorian Throne; one Plin hist. nat. l. 10. cap. 18. of the Birds called Picus Martius, perched on his head, stayed there, notwithstanding the concourse of people, and suffered Tubero to take him down: The Soothsayer thereupon conjectured, that if the Bird were let go, that it portended the ruin and overthrew of the whole State and Empire; but if that he were killed, that then it presaged the death of the said Lord Chief justice. Did not Tubero now hold the Wolf by the ears? If he holds him, he bites him; if he lets him go, he kills him: but he was not long in deliberating whether to prefer his own, or his Country's good; and incontinently pulled the Bird in pieces. And it was not long till the presage of the Bird took effect indeed, and was fulfilled in Tuberos own person. He was not like Caligula, that Suetonius. wished that all the Senators had but one neck, that he might cut it off at a blow. Nor like Nero, that therefore Xiphilmus in Nerone. thought Priamus a happy man; for that he saw together with himself the joint destruction of himself and his Country together. Tubero in profane learning, and the Serpent in Divine, be better Schoolmasters: The one thought it better, ut Pereat unus quàm unitas: Rather as Caiphas joh. 11. 50. prophesied, that one man dye for the people, then that the whole Nation should perish: The other, howsoever the body speeds, will be sure to keep the head. Notum est, eum totum corpus pro capite obijcere ferientibus. It Use 2 is remarkable in the Serpent, that he interposeth the whole Aug. de doct. body a fence for his head; so should we pro capite nostro Christiana, lib. 2. cap. 16. Christo, corpus potius persequentibus offer: Rather take the Idem ibidem. blow ourselves, then that it should light upon our head, Christ jesus. The Serpent slips away if he can; if he cannot, yet Caput ab ictu subtrahit: cedique partem reliquam derelinquit; Howsoever the body speeds, he is sure to keep the head. To teach us, saith Hilary, nosque hoc exemplo opportere, Hil. in Malt. si quid acciderit persecutionum caput nostrum quod est Christus occulere, ut ablatis nobis in omnes cruciatus, fidem ab ●o arcessitam, iactura Corporis communiamus: To interpose our bodies for the defence of our head; to suffer (as the Apostle counselleth) afflictions, as good Soldiers of jesus Christ. And 2 Tim. 2. 3. rather as Peter promised; and we all are bound to make good, to dye for him, then deny him. And this is to be wise as Mat. 26. 35. Serpents, in keeping the head. The third remarkable thing in the Serpent, for us to imitate; is, that, Every Spring he casteth his old coat; he begins at the The third property. head, and turns the skin over it. All that will be good Christians, must according to the Apostle, Cast off the old Plin. l. 8. ea. 27. Doct. man, which is corrupt through deceivable lusts; and put on the Ephes. 4. 22. new man, who after God is created in holiness and true righteousness. If any man will be in Christ, let him be a new Creature. In 2 Cor. 5. 17. Baptism we first contract it; in the Sacrament of the Altar we renew it, daily we make profession of it, and here in my Text, are we sent to School, to the Serpent to practise it. Per cauer●a angustias cearctatus deposita veteri tunica vires Use. novas accipere dicitur: He passeth through a narrow Aug. de doct. Christiana, l. 2. cap. 16. place, and so leaves his skin behind him. Sic exuendus est à nobis vetus homo, ut induamur novo: So must we cast off the old man, and put on the new. Aug. sup. More particularly, and to intimate the present occurrance; Use 2 whomsoever either service to the King, or Country, or occasion for himself or others, have summoned to this Assiles, let him remember to leave his old coat behind him. Let your hearts (ye reverend judges) be as razed Tables, without respect of persons; For, iniquus est index qui ant invidet Cic. pro Roscio. aut favet: Neither favour, nor disfavour, can stand with the equity of a judge. Yours, all the rest, devoid of all impression, to receive the stamp of justice, that you Master Sheriff hang not an innocent for his goods; nor you of the jury, acquit a Malefactor for his friends; nor you the justices of the Peace, look on to give aim. Ye may neither Prou. 17. 15. justify the wicked, nor condemn the just; for that is abomination. Ye may not as newters stand aloof, and look on, like Metius Albanus between the Romans and the Fidenates: igitur (such was the form of Tullus judgement upon him) Liu. decad. 1. l. 2. paulo ante aninium inter fidenatem Romanamquerem, ancipitem gessisti: ita iam corpus passion distrabendum dabis. As thy mind but a little since was wavering, so shall now thy body be distracted between the enemy and us; and thereupon was incontinently fastened to two Chariots and so rend asunder in the midst. And as for the prosecutor and the witnesses, let the first take heed that malice set him not a work against conscience, like Theophilus, who persecuted Socrat hist, eccle. l. 6. ca 7. his own faith, and turned Anthropomorphit; so to vent his spleen on Dioscorus, Bishop of Hermopolis. Let the rest beware least in befriending their friend, they make God their enemy: like Scipio his Army, that sided contrary sides; the Navy with Sex. Digitius; the Camp with Q. Trebellius, ready saith Lalius, to swear, Magis quae vellent, quàm quae Liu. dec. 3. l. 6. sciant vera esse, Rather what they would have, than what they knew to be true. The one is, the taking of God's Name in vain, for which GOD will not hold a man guiltless: The Exod. 20. 7. other is, the fin against the holy Ghost; it will never be forgiven. Mat. 12 32. Learn therefore of the Serpent, to cast off your old coat, to leave your old acquaintance at home, and to come hither unpreiudicated in affection, either of love or hatred, like so many Aristides, whom in case of justice, neither friendship Plut. Aristid. could make to step aside for his friend, nor envy move to do unjustice to his very enemy. And this is to be wise as Serpents, in casting off the old coat. Finally, before he coupleth with the Lamprey, he disgorgeth The 4. property. himself of his poison. Pliny out of Macer observeth, that the Lampreyes' be all Hist. nat. l 32. cap. 2. female, and couple with Serpents. Serpenti nubit, promptèque ex aequore saltat in littus, saith Bellenius De aquatilibus lib. 1. cap. 13. out of Oppianus. But before they come together, he casteth his poison, as the Emblamists note, and make it Andr. Alciat emblem. 191. an hieroglyphic of marriage. Whence the natural Philosopher, the Moralist, and Divine, observe each of them their respective Doctrine: The first is Natural, the second Moral, the third Theological. Man and Woman before they be made one by Matrimony, Doctrine 1. must forgo all sinister opinion, that the one might have of the other; and take one the other, for better, for worse: for richer, for poorer. The Magistrate, for as much as he is Doct. 2 the Husband of the Country, before he intermeddles with her, must purge himself of all things, that may hinder his common peace with her: If any formerly hath offered any hard measure unto him, he may not now take advantage of his place, to revenge it. For as much as the communion of Saints, by the participation Doct. 3 of the Sacraments, incorporates the members of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To be members one of another; we may Rom. 12. 5. not presume to communicate in the Sacraments, till we have purged ourselves of the leaven of maliciousness. Art thou a married man? learn here to live peaceably Use 1 with thy Wife. She is flesh of thy flesh, and bone of thy bone. Gen. 2 23. And never any man hated his own flesh. She cannot lightly Gal 5. 29. be a verier Vixen than Xantippe; yet Socrates, a Heathen, learned to bear, not only with her thunder, but with her tempest also, rain, and shows. And are not you, ye reverend Fathers, as Moses brazen Use 2 Serpent, without venom, curing your beholders of the venom of Serpents? Are any slung of Serpents? where Num. 21. 9 do they look but upon you? Are any circumvented by their fraud, or oppressed by their malice? whither do they come but to you? Index & ara idem sunt: pariter enim ad Seneca. utrumque confugium. The judge and the Altar are morally the same: for where but with you shall a man find Sanctuary? Finally, come you my Brethren to communicate in the Use 3 mysteries of your salvation? If thou bring thy gift to the Altar, Mat. 5. 23. and there remember that thy brother hath aught against thee; leave there thine offering before the Altar, and go thy way: Verse 24 first be reconciled to thy brother, and then come and offer thy gift. There is no living in Ireland for any thing that hath venom; there is no coupling with the Lamprey with the poison: there is no coming to the Lords Table, with retaining of your natural corruptions, and fostering of them; you must cast off, you most cast up your old coats, your innated venom: you must first be reconciled to God, and your Brethren. First, wash your hands, before you eat: Wash them in Innocency; and so go to the Lords Altar. Behold, Psal. 26. 6. I send you as Sheep in the midst of Wolves: be ye therefore wise at Serpents, and innocent as Doves. Non multum distat in vitio aut decipere aut decipi posse: It is Hieron. ad Rustic. incident to man to deceive, and to be deceived. To prevent both, our blessed Saviour counselleth in my Text; To be wise as Serpents, and innocent as Doves. Innocent as Doves: Ne Hieron supra. cuiquam machineris dolos; Wise as Serpents: Ne aliorum supplanteris insidijs; Neither deceiving, nor being deceived. If either go single, Va Soli. Woe unto him that is alone; because Eccles 4. 10. Prudentia absque simplicitate malitia est: & simplicitas absque Hieron. sup. Oseam. ratione stultitia est. Wisdom without Innocency, is but machavillian policy without Religion: and Innocency without wisdom, but will-worship without knowledge. The Serpent had wisdom without innocency, and became Gen. 3. 1. a Tempter: Eve had innocency without wisdom, and Gen. 3. 6. became a transgressor. Vtraque bene in admonitione convertit: Greg. in moral. ut simplicitatem columba astutia Serpentis instrueret: & rursus serpentis astutiam, columbae simplicitas temperaret: Christ jesus joins both together in the Instruction, that Wisdom might be Innocency's Lecturer, and Innocency Wisdom's moderator: because, utrumque per se indigens, (as one concludes Sallust. between plain force and stratagems) alterum alterius auxilio ege●. Wisdom must inform Innocency, and Innocency temper Wisdom. A man may not venture on Church, or Commonwealth Doctrine. with one single virtue: The Minister must have his head Exod. 29. 6. crowned like Aaron's; because of his sanctity: For the Lord Levit. 10. 3. will be sanctified in all them that come near unto him. His tongue cloven, like those on the Apostles. Propter donorum diversitatem, Acts 2. 3. because of his gifts: Out of his mouth, as out of the Mar. ex bul. Lambs, must go a two edged Sword. Because the Word of Apoc. 1. 16. God in his mouth must be lively, and mighty in operation, Heb. 4. 12. and sharper than any two edged Sword; Edged on the one side, and on the other: On the one side, with the Vrim of the Word, on the other, with the Thummin of good life; lest after that he hath preached to others, he himself should be reproved. 1 Cor. 9 27. The Magistrate must be a man of courage, fearing God, dealing truly, and hating covetousness. He must be a man Exod. 18. 21. of courage, like the title of the Kings of England; Defender of the Faith. He must have the fear of God before his eyes; like the Seraphins, that cover their faces with their wings. He Esa. 6. 2. must be just and upright in all his dealings, like Melchizedek: Melchizedek, Melchi-salem, King of righteousness, King Heb. 7. 2. of peace; but first Melchizedek King of righteousness, then Melchi-salem King of peace. He must be free from covetousness, he must be more, he must hate it; he must be free from covetousness, contented like a good Christian with what he hath. 1 Tim. 6. 6. He must be more, he must as a good Magistrate hate it, as the root of all evil. He must have justitiam in affectu, justice in Verse 10 the will; Prudentiam in intellectu, Wisdom in the understanding: Fortitudinem in effectu, Fortitude in the resolution. Ambr. de officijs. Temperantiam in vs●. Temperance in the life and conversation. What King going to make war against another King, sitteth not down first, and taketh counsel, whether he be able Use. with ten thousand men, to meet him that cometh against Luc. 14. 31. him with twenty thousand? Now our warfare is not against few, or contemptible, but many and mighty adversaries: not Subjects, but Princes; not carnal, but spiritual: not against flesh and blood, but against Principalities, against Powers, and against worldly Governors; the Princes of the darkness Ephes. 6. 12. of this world, against spiritual wickednesses. For this cause take Verse 13 unto you the whole Armour of God: The weapons offensive and defensive, the Sword of the Spirit, the Shield of Faith, the Breastplate of righteousness, and the Helmet of saluat●●●: stand Verse 14 therefore and your loins girt about with verity, and 〈…〉 the breastplate of righteousness, and your feet shod with the preparation Verse 15 of the Gospel of Peace: about all, take the shield of Faith, Verse 16 wherewith we may quench all the fiery darts of the wicked; and Verse 17 take the helmet of salvation, and the sword of the spirit, which is the word of God; join moreover virtue with your faith, and with 2 Pet 1. 5. virtue Knowledge, and with knowledge Temperance: and with Verse 6 Temperance Patience: and with Patience, Godliness, and with godliness brotherly kindness: and with brotherly kindness, Verse 7 Love: Be wise as Serpents, but be there withal innocent as Doves; for wisdom without innocence is but subtlety: and innocence without wisdom, foolery. Be ye therefore wise as Serpents, and Innocent as Doves. Men, like Ape's love to imitate: for as they that would Plut. Moralib. be neat, consult with their glass, how things stand according to the idea of their forming fancy: so they that intent matter of consequence, propose unto themselves some man of note, how he in the like case carried himself and Plut. Moralib. his cause. The point then of discretion, is in the choyce-making. 1. of the Object 2. of the Quality, 3. of the Extension. 1. What to imitate and to be like unto: 2. Wherein and in what respect: 3 How fare forth. Optimum est maiorum sequi Seneca in prover. vestigia, sirecte praecesserint, it is a very good thing to be like unto our ancestors in their good parts. Scipio African Zunigle. proposed unto himself Cyrus Zenophon to be like unto Cesar, Alexander the great. And Selimus the great Turk, Cesar: Diogenes, like a snail, loved to carry his house on his back, Aristippus, like the Heliotropium, turned with the cart: Lysander in the wars was both a Lion and a Fox: Plut. Lacon. The Apostles, in my text, Serpents & Doves. The first point of discretion is in the choyce-making what to imitate and to be like unto: the second is, wherein and in what respect every good man hath some thing in him to be liked: but we may not in every thing be like to every good man. When X●●xis was to picture juno, he chose among all the Agrigetine beauties only five: and presented in those five, quod erat, in unaquaque praecipuum, that that every one had Anominus. singular and surpassing others. When we propose patterns for our lives, it must be a plurimis optimis, a choice of many and very good, and then are we bound to imitate in them, Non omnia, sed optima, not every thing, but the best; Idem ibidem. Cic. 7. Offic. because, Non vinitur cum perfectis, the best be but men, and men have their imperfections. The third thing to be considered in this choice of ours, is, how fare forth to be like our pattern. Of this the Apostle gives the rule: Be yet 1 Cor. 11. 1. followers of me, even as I am of Christ: In his omnibus quaec●●que Aug. contra Petilianum lib. 3. cap. 2. in nobis bona nostis: imitatores nostri estote, sicut not Christi: follow us, not simply and without restraint, but with this limitation, as we follow Christ: but if we pretend Christ, and not follow Christ, retinete illud dominicum, let Christ his rule be your lesson; The Scribes and Pharises sit in Moses chair, all therefore whatsoever they bid you observe, that Mat. 23. 2. observe and do: but after their works do not: for they say and Verse 3 do not. The things that my text proposeth to us to be like unto, are the Serpent and the Dove: the things wherein we should be like unto them, are Wisdom and Innocence: how fare forth we should be like unto them, I have already spoken of the Serpent, and now I come to the Dove. Behold, I send you as sheep in the midst of Wolves: be ye therefore wise as Serpents And Innocent as Doves. Innocence is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, communicating her name to contrary natures, as much as is between Love and Fear; there is saith Bernard, Innocentia Timeris, & innocentia A●●ris, Bernard. Children of a name but no kin: the one the Daughter of Love, the other of Fear: the one generous, the other base. josephs' virtue brought him to that honour and power, by which if he would, he might have revenged himself on his brethren: for at his word was all Egypt to be armed; Gen. 41. 40. but such was the goodness of his nature, that in stead of falling upon them to hurt them, he fell upon them, kissed Gen. 45. 15. them, and wept upon them: he kissed them because he loved them; he was glad to see them, and wept for joy. Generosity looks after matter to show mercy, but baseness if it seems an innocent, it is but for fear. Aut eius qui Patitur, Bern. insent. ne reddat talionem, lest the party grieved right his own wrongs, like the Gibeonites, that had a will to try their fortunes against joshua, as well as their neighbours, but the example of jerico & Ai, made them afraid. If baseness seems Iosh. 9 3. an innocent, it is but for fear, 1. either least the party grieved, right his own wrongs: 2. or for fear, Superioris potestatis, Bern. ibid. ne inferat talionem; of the higher powers, lest they pay wrong doing in its own kind; like Agbarus, that would Euseb. hist. Eccl. lib. 1. cap. 14. fain be doing with the jews, but for fear of the Romans. 3. or finally, for fear, Interioris judicijs, qui reddit unicuique Bern. ibid. 2 Pet. 2. 15. secundum opera sua, of God, that rewardeth every man according to his works; like Baalam, that was willing enough Num. 22. 22. 24. 26. to get Balak his money, and curse Israel, but for fear of the Angel that had like to have killed him in the way. Now eam Deus Innocentiam probat, qua homo non poenae timore fit innocens, Aug. de vera innocentia. sed amore iustitiae, God approves that man that is an Innocent, not for fear of punishment, but for love of righteousness. He is not an Innocent, blameless and without fault, that Doctrine. offends not: but he is simply an innocent, blameless and without fault, that offends not, not for fear of punishment, but for love of virtue. Inimicus iustitiae est, qui poenae timore Aug. epist. 144. non peccat: amicus autem erit si eius amore non peccat, that man is averse to God and goodness, that forbears ill-doing, only out of fear of punishment incident to ill-doing: but the man of God abstaineth from ill-doing, out of the love that he beareth to God and goodness. Oderunt peccare boni, virtutis amore. Horat. Epist. lib. 1. ad Num. Tu nihil admits in te, formidine poenae. Quando timore poenae, non amore iustitiae fit bonum, nondum bene Aug. contra Pelag. lib. 2. fit bonum. When out of fear and not love we do our duties, we do that we should, but not As we should; we fail in the cause: Nec fit in cord, quod fieri videtur in opere, quando mallet homo non facere, si posset impune: there is a great deal of difference between the intention and the work, when a man doth the good that he would not, because he durst not otherwise do. This should teach us to do our duties, not out of fear, Use. but love, as God is a Father, not as he is a judge; because we would not grieve him, not because he should not condemn us. Nam qui gehennas metuit, non peccare metuit, sed ardere: Aug. epist. 144. he that is afraid of hell, is not afraid to sin, but to burn: ille autem peccare metuit, qui peccatum ipsum, sicut gehennas Ibid. odit, but he is afraid to sin, that hateth sin, as he hateth hell. This is Lovely, this is Dovely innocence. Pliny noteth in the Dove three things. 1. that she never Three remarkable properties in the Dove. Plin. hist. nature. lib. 10. cap. 34. plays false play with her mate. 2. that she patiently without contradiction endures his imperious taunts of jealousy. 3. that he no sooner offers reconciliation, but she entertains it, without retaining any thought of forepast unkindness: Whence we may observe likewise three properties in an Innocent: 1. that he offereth no wrong, 2. that Three remarkable properties in an Innocent he patiently endureth wrong: 3. that he is easily reconciled after receiving of wrong. These generous sciences graffed into the stock of innocence, take root downward, and bear fruit upward: They take root in the heart, the tongue, Esa. 37. 31. and the hands; and bear fruit in thought, word, and deed. Who shall ascend into the hill of the Lord, or who shall rise up in his Psal. 24. 3. 4. holy place? Even he that hath clean hands and a pure heart, and that hath not lift up his mind unto vanity, nor sworn to deceive his neighbour: An Innocent must have 1. clean hands, 2. a pure heart, and 3. a wary tongue; He must have clean hands, that neither force nor fraud mar his works; he must have a pure heart, that neither ignorance nor wilfulness corrupt his thoughts; he must have a wary tongue, that neither augmentation nor diminution disproportion his words. The first is, Innocentia operis, the innocence of the hands in Bern. in sent. the work; the second is Innocentia sermonis, the innocence of the tongue in the word; the third is Innocentia cogitationis, the innocence of the heart in the thought. To be absolute in all Three, we must beware of a threefold Male, the first is, A Malefaciendo from ill-doing, because in Malefacere opus est simulatorium, vel impium, vel impudicum; Berne. in sent. Ibid. the first is, cum aliud intendimus qùam opere demonstramus: When we intent one thing, and pretend another, like our wizard Egyptians, whilst one looks in your hand to tell you your Fortune, an others hand in your pocket is doing with your purse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Achilles' apud. Hom. Illiad. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I cannot abide a man that carries two faces under one hood: A friend in show, a foe in heart: This is Simulatorium, Saint Martin's Ware, counterfeit stuff. The second is Impium, sin and wickedness; Cum proximum nostrum Bern. ladimus: Like him that sacrificeth (saith Augustine) the Aug. son in the sight of the father, a ruthful spectacle it were for a father to see his son upon the altar: a doleful suffering it is for the Son of God to feel his members massacred. He that sacrificeth the son must look for vengeance from the Father: He that persecuteth jesus Christ in his members, shall stand confounded, when the Lord 2 Thess. 1 7. 8. jesus Christ shall show himself from Heaven, with his mighty Angels, in flaming fire, rendering vengeance, unto them that know not God, and which obey not unto the Gospel of our Lord jesus Christ, which shall be punished with everlasting perdition, from the presence of the Lord, 9 and from the glory of his power; when he shall come to be glorified in his Saints, and to be made marvelous in all 10. them that believe: This is, impium, sin. The next is impudicum, shame; Cum nos aliquo modo sordidamus: When Bern. sup. Plin. hist. naturalis lib. 8. ca 10. we defile ourselves with our own flesh. Like the Panther that hath a longing after man's dung: Beasts will do their kind, But fornication, and all uncleanness, or covetousness, let Eph. 5. 3. it not be once named among you. This is Innocency's first Caveat, viz. a Malefaciendo. The second is a Maledicendo, Bern. in sent. from ill speaking, because in Maledicere, sermo est vel supernacaneus, vel detractorius, vel adulatorius: The first is vainglory, the second imputation, the third flattery. The first is vain Ratione & utilitate carens, to no purpose: Bragadochies, Bern. sent. Soldiers, and Travellers; the one a vainglorious Thraso, the other a Polytropian Ulysses. This is idle. The second derogatory, fraterna bona invida corrosione, & odij instinctu Bern. sup. diminuens: Lessoning the good that is in another; like Zoylus, that barks, because he cannot bite. Quoniam Aelian. Var. hist. lib. 11. (saith he of himself) malefacere quod vellem non possum, maledico, because I cannot do the evil that I have a will to do, I do the evil that I can, I speak ill: This is a peremptory sign of a deboiste nature: vilium satis hominum est, & Hieronimus. suas landes quarentium alios viles facere: quia alterius vituperatione se laudari putant; this kills a man in the opinion of others. The third and last mars him in his own; Caputalicuius Bern. falsa ●lei delmitione demulcens, coming within a man to undo him: an English man Italianated, a devil incarnated; like the Hyena that glavers with you till you trust her, and Plin. bist. nature. lib. 8. cap. 30. then she kills you. This is Innocency's second bane, and we must beware of it. The third Caveat is a Male-Cogitando from ill-thinking, because in Male-Cogitare est, vel immunditia, vel superbia, Bern. sent. vel avaritia: uncleanness, pride, or covetousness. The first is, cum res sordidae & impure memoria revoluuntur; when Ibid. we defile ourselves with the memory of our own pollutions. This is their great and grievous sin, that reckon up their past escapes to glory in them: This sin that good Father Saint Augustine thus sentenceth; Nullum scoelus tam Ad quendam Comit. abhominabile est coram deo, quám praeterita peccata unicuique nostrum dimissa, reminiscendo gaudere, & inde exultare; God hates nothing so much, as to reckon up old sins, and glory in them; this is filthiness: The next is arrogancy; Come animus quasi superior supra proximos suos erigitur & inflatur; when a man thinks that there is none so good as himself, like Rabsache and Senacherib that insulted over Hezekias 2 Reg. cap. 18. & 19 Isiod. etim. the King of jerusalem, and the God thereof: Superbus dictus est, quia supra vult videri quàm est; A proud man will seem to be more than he is; like Sabor in Herodotus, that pretended kindred to the Sun; or Alexander in Curtius, that pretended himself to be the Son of jupiter; or Simon Magus in Acts 8. 9 the Acts of the Apostles, that would needs be some great man; or Lucifer, in the Prophet, that said in his heart: I will Esa. 14. 13. ascend into heaven, and exalt my throne above, beside the stars of God: I will sit also upon the mount of the congregation, in the fides of the north. I will ascend above the height of the clouds, and I will be like the most high: this is insolency. The next and last is Avarice: Cum diabolo instigante, contra praeceptum Bern. dei, res proximi concupiscitur; When through the instigation of the devil, we covet that that is none of our own. Like the horseleech, that still crieth Give, Give, or hell and destruction, Prou. 30. 15. that never have enough; for, tam deest avaro Prou. 27. 29. Hier. ad Paulin. quod habet, quàm quod non habet; the miser wants as well what he hath, as what he hath not; and this is Innocency's third caveat; viz a Male-Cogitando: Say not then I will do to him as Prou 24. 29. he hath done to me, recompense to no man evil for evil, be not overcome Rom. 12. 17. Verse 21. of evil, but overcome evil with good. The covetous man makes profit of his friend, the angry man works revenge on his enemy, the envious man wisheth well to no man, the cruel man will do good to no man, but the Innocent man carrieth himself towards his Hug. Card li. 2. de anima. cap. 9 friend, ad gratiam, respectfully; towards his enemy, ad patientiam temperately; towards all men, ad benevolentiam, to wish them well; towards as many as he can, ad beneficentiam, Chrysost. in hom. to do them good: Gaude de innocentia & exulta, gaude inquam quia ubique illaesa est, ubique secura; Let thy innocence be thy joy of heart: Si tentaris profitis, if thou be tempted, it is for thy good; for, blessed is the man that endureth tentation; jam. ●. 12. Si humiliaris erigeris, if thou be humbled, it is to exalt thee: Luc. 14. 11. for he that humbleth himself, shall be exalted: Si pugnas vincis, if thou fightest, thou shalt overcome, for a man cannot be an innocent and foiled: Si occideris coronaberis; if thou die for thy 1 joh. ●. 9 conscience, thou shalt be crowned for thy innocence; for Apoc. 7. 11. he that dies a Martyr, shall be clothed with the long white robe of purity. Labour, O labour to preserve Innocence in thought, word, and deed; for, as Pericles spoke to Sophocles, that a judge must have, non modo manus, sed oculos etiam atque linguam abstinentes, not only clean hands, but continent eyes also, and a wary tongue; so, he that will be absolutely innocent, must look not only to his actions, but to his words also and thoughts to be justified in all. I said I will take heed unto my ways, that I offend not in my Psal 39 1. tongue; was the Kingly Prophet his resolution. Pambo Socrat. hist. eccl. l. 4. cap. 18. thought this one line lesson enough for six months, and nineteen years, little enough to learn perfectly this one point of innocency. Set a watch O Lord before my mouth, and Psal. 141. 3. keep the door of my lips: (there's the innocency of the tongue;) O let not my heart be inclined to any evil thing; Verse 4 (there's the innocency of the heart) Let me not be occupied in works (there's the innocency of the hands.) Plants are first seeds, before they become to be vegetatives; Creatures are first Embryos, before they become to be sensitives: and works first thoughts, before they be form into actions. If therefore you would prevent the deed, you must not entertain the thought: Now the will and the deed before God, are both alike; Voluntas pro opere Hieron. sup. Mat. reputatur: God taketh the will for the deed. If a man hath a will to do harm, Quamuis non nocot, cui vult nocere, & abstine Aug. de vera innocentia. at ab iniquo opere, reus tamen fit sola voluntate: Though he do no harm, yet his will to do, makes him before God guilty of the harm. The Law (Right Reverend) lieth in your hands: quo plus potestis peccare, definite; Abuse not your authority to do injustice. Seneca in Pro. You are Sheep, you might be Wolves: Posse & nolle, nobile; It is a virtue not to do all that a man may do. Heaven's ordinance hath made you Gods on Earth: Dovely Psal. 82. 6. innocency will make you Saints in Heaven. Innocency speaks neither good of evil, nor evil of good. Beware (ye Gentry of the Country) how you aggravate or extenuate any cause; because, as Hecuba in Euripides spoke to Ulysses. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Her: apud Eurip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Your allegations are Axioms, and according to your credit with the judge; so shall you do either good or harm, by your report. Innocens est, qui cum alijs non nocet, nec sibi nocet. An innocent Aug: in Psa. 38 wrongs neither others nor his own conscience, in either justifying the wicked, or condemning the innocent. Ye good men of the jury, are held for sheep, O be not Wolves in Sheep's clothing: You are thought to be wise as serpents, to preserve the head, O spend not your venom upon the members: You should be Doves for your innocence, O be not Apodes for your partiality, always in Plin. hist. in l. 10. ca 39 extremities, either flying with the plaintiff, or lying down with the defendant: you are judges de facto, you must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you must have no respect of persons Deut. 1. 17. in judgement, you must follow your Evidence, and find secundum allegata & probata, as you have proof to induce you. Finally what man is he that lusteth to live, and would Psal. 34. 12▪ fain see good days? Keep thy tongue from evil, and thy lips that they speak no guile. Eschew evil and do good, seek Verse 13 peace and ensue it. Or would you have good days while you live, and peace at the end? Keep innocence and do Psal. 37. 38. the thing that is right: for that shall bring a man peace at the last. He that would dye Peaceably must live innocently: innocently Doct. in thought, word and deed; not only Doing but suffering also innocently. It is observed in the Dove, that she not only never plays Ser. 2. fol. 42. false play with her mate; but that therewithal she patiently also undergoes his imperial taunts of jealousy; to teach us that Dovely innocence is not only the forbearing of Doct. wrong doing, but the patient-bearing also of wrong offered; the first is, Omnem iniuriae illationem abhorrens: an utter Cic: office detestation of all wrong doing. To this are men tied by the law of nature: Homo naturae obediens, homini nocere non potest. Idem Ibid. If we conform ourselves in obedience unto nature, we cannot offer any violence, one man to an other. The other Aug: quaest. 83. quaes. 31. is, Honestatis causa rerum difficilium voluntaria ac diuturna perpessio: A noble entertainment of a good cause, though we suffer for it, either in Christ, as all good Christians, for hereunto are ye called, for Christ also suffered for us, leaving 1. Pet. 2. 21. us an example that we should follow his steps; or for Christ as Martyrs and confessors, blessed in suffering for Mat. 5. 10. Righteousness sake, aequo non iniquo animo, willingly and Aug: de pat. cap: 2. innocently: for this is thankes worthy, if a man for conscience toward God endure grief, suffering wrongfully: 1 Pet. 2. 19 and that because, First, He will not take God's office out of his hands, to Reasons. work his own revenge, for, vengeance is mine, and I will repay, saith the Lord. Rom. 12. 19 Secondly, He waiteth patiently God's leisure, in hope at last to be delivered. Say not thou I will recompense evil: but Prou. 20. 22. wait upon the Lord, and he shall save thee. Thirdly, Though he be not for the present delivered: yet he is resolved, that the afflictions of this present time, are not Rom. 8. 18. worthy of the glory that shall be showed unto us. Fourthly, In the interim he possesseth his soul by patience Luke 21. 19 is master of himself, and calmeth natures outrages. He that is slow unto anger, is better than the mighty man: Pro. 16. 32. and he that ruleth his own mind, is better than he that winneth a City. Fiftly, He knows not what good his example may do, Ye have heard of the patience of job: and have known what end Io. 5. 11. the Lord made, When man, by persecution, goes about to trouble thee: Use. or the devil by temptation to seduce thee: or God by his cross to prove thee, take heed: Greg: homil. 35. First, Ne contra mala proximi pertrahatur mens ad retributionem mali, lest thou think upon revenge, to do as thou art done unto. Love's your enemies, bless them that curse, Mat. 5. 44. do good to them that hate you, and pray for them which hurt you, and persecute you, This is God his proceeding with Verse 45 man, this should man's proceeding be with his brethren: Ver. 46, 47, 41. Take heed, Secondly, Ne contra tentamenta aduersari● seducatur ad Greg: sup. delectationem vel consensum delicti. Lest thou yield to Satan's temptation. Tentare potest, vincere non potest nisi consentiaris; Though Satan worketh upon the will, yet it must be our consent that acts the sin; Suggerere potest, cogere non Chrisost. in mat. potest; he can but move, he cannot force. The third care is, Ne contra flagella opificis proruat ad excessum Greg: sup. murmurationis; lest we repine at his visitation: For the Lord correcteth him whom he loveth, even as a Father doth Pro. 3. 12. the child in whom he delighteth. And here are we affronted with a three fold vexation in our suffering, the first is, Causa iusta innocentis, the innocence Bern: insenten. of the party suffering: But it is better if the will of God be so that ye suffer for well doing, then for evil doing. The second 1. Pet. 3. 17. is, Anxietas nimia doloris, extremity of sorrow because of our suffering; But God is faithful, who will not suffer 1. Cor. 10. 13. you to be tempted above that you be able, but will give you the issue with the tentation, that ye may be able to bear it. The third is, the unworthiness of the inflicter, when the creature that should be our servant becomes our tormentor. Theodor: ser. 3. non Deo: it a creaturae nobis inseruiunt. Cypr. tract. 1. Cont. Demetr. Non immerito reluctantur bestiae hominibus, quam ipsi Deo suo rebelles sint. How should the creature serve us, if we serve not God? Or when men that should be as the shepherd and the sheep; as a turtle & her mate, become notwithstanding, Wolves instead of Shepherds, and Harpies instead of Doves, O but did the ways of a man please the Lord, he would Prou 16. 7. then make all his enemies at peace with him. Tu ne cede malis: sed contra audentior ito. Virg: aeneid. lib. 8. Ecclesi 28. 1. Magna est virtus, si non laedas a quo laesus es. Magna est fortitudo si etiam laesus remittas. Magna est gloria si cui potuisti nocere, parcas: It is great worth in a man to forbear to repay Isidor: soliloq: 2. ill, magnanimity and glory to forgive and forget. It is remarkable in the Dove, first, that she never plays false play Serm. fol 42. with her mate; secondly, that she patiently bears with his causeless jealousy; thirdly, that he no sooner offers reconciliation but she retains it: To teach us that, An innocent & good man is easily pacified, soon reconciled; Doct. Tolerasse & odisse non est virtus mansuetudinis, sed velamentum Greg: homil. 7. sup. Ezek. furoris: He doth not only forgive, but forget also; the reason is, because God will not forgive us, except we forgive our brethren. Should a man bear hatred against man, & desire Eccle. 28. 3. forgiveness of the Lord? If you forgive men their trespasses, your heavenly Father will also forgive you: But if you do not Mat. 6. 14. forgive men their trespasses, no more will your father forgive you your trespasses. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The recompense of forgiveness is forgiveness; men's forgiving of men, to be themselves Basil. forgiven of God. Forgive therefore, and it shall be forgiven: Be courteous Use. one to another & tenderhearted, forgiving one another, as God, for Christ's sake forgave you. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. 32. Hath God for Christ's sake forgiven you? for his sake forgive Nazian. you one another: Hath God for Christ's sake forgiven Matt. 28. 24. thee tenue thousand talents? wilt not thou for his sake Verse 28 forgive thy brother an hundred pence? Quantum vis dimitti tibi, tantum dimitte, quoties vis dimitti tibi, toties tu dimitte● Petr. Chrysost. ser. 67. Look how much and how oft thou wouldst be forgiven▪ so much and so oft do thou forgive. And God, who is rich in mercy, make you perfect in every good work, working in you that which is pleasant in his sight, through jesus Christ our Lord. Amen. FINIS.