SERMONS OF THE RIGHT REVEREND FATHER IN GOD MILES SMITH, LATE LORD BISHOP OF GLOUCESTER.  
TRANSCRIBED OUT OF HIS ORIGINAL MANUSCRIPTS, AND NOW PUBLISHED FOR THE COMMON GOOD.  PSALM 112.6. 
The Righteous shall be in everlasting Remembrance.  PROVERBS 10.7. 
The memory of the Justice is blessed.  
LONDON, Printed by Elizabeth Allde for Robert Allot, dwelling at the Black Bear in Paul's Churchyard. 1632.   

NOBILISSIMIS, ACPIETATE, ET PRUDENTIA SPECTATISSIMIS DOMINIS.  

DN. HENRICO COMITI DANBIENSI, ET  
DN. EDVARDO COMITI, NORVICENSI,   
HAS Reverendi in Christo Patris, & doctissimi Praesulis, Milonis SMITHI, Gloucestrensis nuper Episcopi Conciones.  
Humillimè dedicat qui D. V. plurimum debet.  
I. S.   

THE PREFACE.  
THESE Sermons following, which gravely fell from the lips of this worthy Bishop, some of them in the ordinary course of his Ministry, other some at more special times, are now by the Religious care and industry of certain of his friends and neere-ones imprinted, and sent forth into public view. 
Plin: prae●at. Hist. Natural.  Pliny the great Naturalist taxeth some of the Greek and Latin Writers in his time, of folly at the least, for sending abroad their empty and worthless Pamphlets with an over-praise in the Title, promising much at the first sight, but utterly deceiving the Reader in his further search; like the Apple whereof Solinus writes, that grows where Sodom and Gomorrha stood, which hath a rind or outside pleasing to the eye, but being pressed, 
Fumum exhalat. & fathiscit. in vagum pulu●r●m S●lin. cap. 38. inedit. H. Stepha●i.  though but lightly with the hand, it evaporats and becomes unprofitable. And as former ages have suffered in this kind, so I would it were not the just complaint, and grievance of the times wherein we live. Multitudes of Writers we have and books without number, eu●n to 
Vt omnium rerum sic literarum intemperantia quoque laboramus. Sen●c. Epist. 106. Plaut. in Poe●.  excess: many of them such, as (notwitstanding their plausible Inscriptions) give just occasion to the buyer, after perusal, to cry out with Him in the Comedy, Polego & oleum, & operam perdidi; And to complain in the Prophet's phrase, I have spent my money for that which is not bread, and my labour, 
Isay 55.2.  for that which satisfieth not. But now, he that shall with judgement read these ensuing labours, will find somewhat more than a naked Title to commend them. And albeit diverse of them seem to be the fruits of his younger years, and come not forth in that lustre and beauty as the Author, had he purposed to have made them public, could, and would have sent them, (being transcribed from his Original Manuscripts, as they fell to hand, without choice) yet such they are, as I persuade myself, will pass the eyes of the Learned (who are fittest & ablest to judge) not without deserved approbation. There is in them as well matter for the understanding to work upon, whereby the Reader may be made Eruditior, the better Scholar, as to move the affections, whereby he may become Melior, the better Christian. Milk and strong meat both for men and babes; the wise may thence be made more wise, and the weak more strong. Concerning the man himself, whose memory in many respects is blessed, how much might be spoken of him, how many singular gracious parts he had, deserving commendation on his behalf, imitation on ours, it cannot in a few words be expressed. But for my part, I purpose not here to undertake a story of his life, I was not so exactly learned therein, neither have I been sufficiently instructed for so great a work; my intentions only drive at this, namely, to let them know that knew him not, what he was in the general of his carriage, confining my discourse within the compass of a few particulars, lest otherwise the Preface exceeding the proportion of the subsequent work, that witty scoff might be applied to me, that sometime by the biting Cynic, was cast upon the Citizens of Myndus:  

Di●gen. Laert. in vit.  Viri Myndij portas claudite, ne urbsvest ra egrediatur. Briefly then; For the manner of his life, and the constant tenor thereof, this I can affirm, that therein he showed forth the fruits of the spirit, to wit, such as whereof the Apostle speaks, Galat. 5. Love, joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance. In all which graces he had so large a part, that should I run over, and examine them particularly with Historical relation, and application to him, I suppose that a few lines, nay leaves, would not contain the Commentary, that might be written of him. Add hereunto, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that sincerity, and godly pureness that appeared in all his actions, striving not so much to seem, as verily and indeed to be a pattern of gracious deportement, and then it may be said of him, as sometime of old simeon, that he was a just and a religious man, Luke 2. And as our Saviour testifieth of Nathaniel, 
Luke 2.25. john 1.48.  john 1. An Israelite in whom was no guile. And see how nature and grace did cooperate in this godly Bishop, in furnishing of him with an aptitude to every good work. He always showed himself most ready to minister to the necessity of the indigent and needy, having a tender touch even naturally that way. Yearly pensions he allowed whilst he lived, as his great charge would give him leave, to be distributed to the poor, as of the place where he was Bishop, so in other places where he had means, besides the daily relief they of the City found at his gates. Exhibition of maintenance he continued to diverse poor Scholars in the University of Oxford, whose Parents were not able to sustain that charge, and was ever forward in succouring and relieving poor Strangers and Travellers that came unto him. To be short, the bread that he gave, it was not Panis lapidosus, 
Seneca. 2. de Beneficijs ca 7.  as Fabius Verrucosus in Seneca termed a heartless sour gift; but whether his Alms were great or small, they were always mixed with alacrity and cheerfulness, which Plato so long ago commended in Leptines; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. Epist 13. add Dionys. Tyrann.  and the Apostle Saint Paul notes to be a quality which God himself is much affected withal, 2 Corin. 9 And as he was pitiful to the poor, so very charitable towards all, and apt to forgive wrongs and injuries done unto him, hardly to be digested in the stomach of a carnal man. The virtuous and religious he always praised and encouraged, using instruction and rebuke to the contrary-minded; not in the voice of Thunder, in an overzealous strain and heat of Passion: but in the still voice, in the sweet and soft words of meekness, the most likely, if not the only way of winning in the course of discipline, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecum in Epist. jacobi. cap. 1.  as learned Oecumenius sets it down. And that he was not so quick in the ear, and so nimble in the eye, as many are to spy after, and catch at the weaknesses of other men, cannot be attributed to any remissness in him, but to charity; For 'tis certain, that he could not easily be brought to suspect evil in any, where he did not see it, or had some strong evidence of truth leading him on to believe it. The bias of his good inclination still hanging in matter of doubt, (as every good man's should do,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Semper quicquid dubium est, humanitas inclinat in melius, Senec. Epist. 81.  towards the better sense. Which property because I find it so much commended in the writings of the wise and learned, as an undoubted token of a good man, I could not pass over unremembered, Vt quisque est vir optimus ita difficillime esse alios improbos suspicatur, saith the Roman Orator Tully, that Father or founder of Eloquence as Pliny calls him. 
Cicer. ad Q. Fratr. li. 1. Ep. 1. Plin. H. Natur. li. 7. ca 30.  And not much different is that saying of the Greek Divine Gregory Nazianzen, (which he oftentimes repeats in other parts of his writings, with some alteration in term, and phrase of speech only, 
Nazian: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that is least jealous of evil in others, is freest from it himself. So then as true gold is discerned from counterfeit metals, by touching or rubbing of it upon the stone, as Saint Basil somewhere notes; and as the Elect child of God is distinguished from the bastard castaway by his unfeigned love to the brethren as Saint john speaks, 
Basil.  and the true Disciples from the false, 
1 john. 3.14.  and feigned by the mutual love they bear each to other, as our Saviour delivers it. In like manner may we conclude from this excellent and so much commended quality engraven and stamped by the finger of God in the heart of this worthy Prelate, 
john 13.35.  to wit, Charity, (the Queen of Virtues, as one calls it, the life of Virtues, as another,) that he was no other than a lively fruitful plant in God's Vineyard, a true Disciple, one that had rightly learned Christ, whom God had made a great example of virtue in this declining age, to be admired easier than imitated. But his Piety it must not be forgotten; His care of God's true worship and zeal unto his house, which he ever loved, it is and will be remembered with much honour to his Name. It was his joy to see a company of well-devoted people to meet together to praise God; and to that end did not only continue a Lecture, (begun in his Predecessors time,) to be read in the Cathedral weekly on the Tuesday, by the gravest Orthodox and conformable Preachers within his Dioeces, from the time of his entrance into that See, till he died, being full twelve years and upwards: but did usually present himself in the Assembly at Divine prayers and Sermons, both on the Sabbath and Lecture days, if urgency of occasions hindered not. And herein as his Piety and Zeal is set forth unto us, so likewise his Wisdom too; Private devotions are good, commended in the holy Scripture, yea, and commanded too, but public are preferred. David professed that he would call upon God, Evening, Morning, and at Noonday, and praise him always, 
Psal. 55. Psalm. 34.1.  but amongst the people, in the house of the Lord, it rejoiced him much to do it, Psalm, 
Psalm. 122.  122. and mourned in his restraint, Psalm 42. Now what is it that worketh unanimity in affection, and maketh it sure and strong as death? doth not uniformity in Religion? 
Catic. 8.  Certainly there is nothing that ties the hearts of the people so close unto their guides and Governors, and maketh them so faithful each to other, as a joint harmony and consent therein. It knitteth souls together as it is said of jonathan and David, 1. Sam. 18. Yea, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and causeth one soul in a manner to bear two bodies, as Gregory Nazianzen spoke of himself and Saint Basil, and before him Minutius Felix, of himself, and his Octavius. 

Gregor. Nazian. in laudem ●asilij magn. Orat. funebr.  
Crederes unam mentem in duobus fuisse divisam. Minut. F●l.  
Isocrat. in Orat. ad Demonic.   This the wise Greek Orator Isocrates well knowing, doth in his Paraenesis to Demonicus earnestly exhort and persuade him to worship the Divine Power (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) always, but chiefly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the people. Public worship freeth from suspicion, when privacy therein (the other being neglected) ofttimes occasioneth jealousy of superstition. When Xenophon would prove to the Athenians, that Socrates had not brought in any strange gods or new fashions in Religion amongst them for which he was accused, th● Argument of defence for him was this, that he did sacrifice upon the common Altars of the City, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. saith Xenophon. Now herein, I say, 
Xenophon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1.  did Piety and Prudence manifest themselves in this Worthy, they met together and kissed each other, as the Psalmist speaks of Righteousness and Peace; He delighted inthe Assembly of the Saints, and in the place where God's honour dwells, 
Psalm. 85.10.  and would be there, and thus he gained by it: from men a reverend esteem; He was honoured and beloved of all sorts. And God, I doubt not, in Christ, (after whom he longed, even to his last gasp,) hath given him to find the fruit of his holiness in the fruition of that blessed presence, where is nothing but fullness of joy for evermore.  
Touching the things of the world, he carried himself as though he looked not after them, nor cared for them; never seeking for (as I have credibly heard) any preferment that he had, before it was by God's Providence cast upon him. But this I can truly report and from his own mouth too (who was not wont to speak otherwise then became the servant of God) that the Bishopric of Gloucester was conferred upon him unsought for, and unlooked for, at the suit of the most Reverend Father, the Lord Archbishop of Canterbury his Grace that now is. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  So that what Nazianzen spoke of Saint Basil, so long ago, may be verified of him, He pursued not honour, but honour pursued him.  

Nazianz. Orat. funebr. in Basil.  And now for his sufficiency in learning, as therein I suppose he was inferior to none, either for knowledge in Divinity, or skill in the Eastern Tongues: so joining to the height of his knowledge the humility of his mind, for my part I must confess that I never knew or heard of his match. Ofhis' exactness in those languages, this may be a sufficient testimony; that he was thought worthy by his Majesty of blessed memory, to be called unto the Great work of the last Translation of our English Bible: wherein he was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one to make up a number, or to be met withal at every turn; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a chief one, 
2 Tim. 2.15.  a workman that needed not to be ashamed, as the Apostle speaks. He began with the first, and was the last man of the Translators in the work: For after the task of translation was finished by the whole number, set apart and designed to that business, being some few above forty, it was revised by a dozen selected ones of them, and at length referred to the final examination of the learned Bishop of Winchester, that then was Doctor Bilson, and of this Reverend Bishop, Doctor Smith, (viri eximij & ab initio in toto hoc opere versatissimi, as the History of the Synod of Dort expresseth him) who happily concluded that worthy Labour. 
Act. Synod. Dodrach. pa. 22.  Which being so ended, for perfecting of the whole work as now it is; he was commanded to write a Preface, and so he did in the name of all the Translators, 
Zeal to promote the common good, etc.  being the same that now is extant in our Church Bible, the Original whereof I have seen under his own hand. And here I have occasion offered me to say something of his modesty and great humility, who though he were so useful an instrument, so strong a helper in the former work, as also the sole Author of this latter, the Preface, (a comely gate to so rich and glorious a City,) yet could I never hear that he did at any time speak of either with any attribution to himself more than to the rest. So that as the Sun the nearer it cometh to the Zenith, or point of the firmament over our heads, the less shadow it casteth, so certainly the higher he mounted into the mysteries of Divine and humane knowledge, the lower and less he seemed to be in his own eyes, High in worth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianzen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and humble in heart, as Nazianzen spoke of Athanasius.  
And now concerning the course of his studies (wherein I would propose him as a pattern to be imitated by young Students in our Universities,) He constantly applied himself from his youth, (as they that were then acquainted with him knew,) to the reading of Ancient Classical Authors of the best note in their own languages, wherewith, as also with neoterics, he was plentifully stored, and lusted after no worldly thing so much as books, Nullius rei praeterquam librorum avarus, was sometime his own speech merrily, but (as I persuade myself,) truly. For there was scarcely a book (in so great a number) to be found in his Library, especially of the Ancients, that he had not read over à capite ad calcem, as hath been observed by those who have had the perusal of them since his death. He ran through the Greek and Latin Fathers, and judiciously noted them in the margin as he went, being fitted for that purpose, by the dexterous use of his pen, wherein he came not short, even of Professors themselves in that faculty. The Rabbins also, so many as he had with their Glosses and Commentaries he read and used in their own Idiom of speech, and so conversant he was and expert in the Chaldie, Syriac and Arabic, that he made them as familiar to him almost as his own native tongue. But for the Hebrew this I can affirm from credible relation, that being upon a time sent unto, and requested (whilst he was a Residentiary in the Cathedral Church of Hereford,) by the then Deane of the same Church, (upon some special occasion,) to read the first Lesson at Evening prayer there; He yielded thereunto; and having with him a little Hebrew Bible, (the same I suppose that he afterwards used to his death, and I have oftentimes seen) of Plantins Impression, sine punctis; He delivered the Chapter thence in the English Tongue plainly, and fully to that learned and judicious Auditory; (far be from all the least suspicion of ostentation in him for that act, that never knew to boast of himself, or any thing that he had, or any thing that he did.) Stories of all times he knew, and for his rich and accomplished furniture in that study, had this Eulogium given him by a grave and learned Bishop of this Kingdom, 
Bis●●p King.  to be a very walking Library. Moreover he was so well acquainted with the Site of places, namely topography, and observed so well the time when every thing of note was done in those several places, that he hath caused great Travellers and Scholars falling into discourse with him, upon that point of Learning to confess themselves much bettered in their knowledges by his remembrances, and to depart away with admiration of his skill. 
Philip. 4.8.  What shall I say more of him? Whatsoever things were true, whatsoever things were honest, whatsoever things were just, whatsoever things were pure, whatsoever things were of good report: If there were any virtue or praise, he thought on them, yea, he sought after them and profited in them. He lived here to a good old age, seventy years and upwards, guided the See whereof he was Bishop, with discretion and care, provided for his children, leaving to every one an honest portion to live upon, and for the poorer sort of his servants a competent livelihood. He fought the good fight of faith, and hath now finished his course, and received at God's hand, (I doubt not) his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his reward of victory, 
1 Cor. 9.24. 2 Timo. 4.8.  1 Cor. 9 And his Crown of righteousness, 2 Timoth. 4. 
2 Timot. 4.8.  Which never shall be taken from him. He made Christhis All in all, 
Coloss. 3.11.  his life whilst he lived, and found him in death his advantage. The words of the Apostle, Philip. 1.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were his living M●tto, And none but Christ, none but Christ, his dying speech. To conclude, he turned many to righteousness, whilst he was in his Pilgrimage here, 
Dan. 12.3.  and now shineth as the Stars in the Firmament.   

SERMONS OF THE RIGHT REVEREND FATHER IN GOD, MILES SMITH, late Lord Bishop of Gloucester. THE FIRST SERMON.  JEREMY 9 
Verse 23. Let not the wise man glory in his wisdom, nor the strong man glory in his strength, neither the rich man glory in his riches:  
Verse 24. But let him that glorieth, glory in this, that he understandeth, and knoweth me, &c  
THE Prophet Zachary in his first Chapter hath thus, Your fathers, where are they? 
Zachary 1.  and do the Prophets live for ever? but did not my Words and my statutes which I commanded by my Servants the Prophets, take hold of your fathers? Meaning that they did take hold of their fathers, 
1. Cor. 10.  and would take hold of them also, except they repented. So, 1. Cor. 10. The Apostle saith, These things came to them for ensamples, but are written to admonish us, on whom the ends of the world are come. Signifying, than tthe judgements of God recorded in the Word, & thewhole Word itself was not ordained for the use only of them, in whose days it was written, but to be for the instruction of the Church in all succeeding ages. In a City of Egypt called Diospolis, in a Temple there called Pylon, there was pictured a little boy to signify Generation, 
Clem. Alexandr. lib. 5. Stromat.  and an old man, to signify Corruption, also an Hawk, a symbol of God (for the quickness of his sight,) and a fish, a symbol of hatred: (Fish were an abomination to the Priests of Egypt, as witnesseth Herodotus, 
Herodot. lib. 2.  lib. 2.) and last, a Crocodile to signify Impudence. The whole device being laid together importing this much, and preaching this much, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, O ye that are young and coming on, O ye that are old and going out of the world, (O all together) to you all be it known, that God doth hate Impudence. This hath Clemens Alexandrinus in the 5. of his Stromats'. The like may be said of the present Text that I have in hand, that albeit it be a part of a Sermon, that the Prophet jeremy made unto the Children of Israel a little before their captivity into Babylon, (wherein he assureth them, that piety only, and no carnal sleights or abilities should be able to do them good in that fearful day,) and so might seem to be proper to that Nation, and to that occasion; yet for all that, if we will not mistake it, we are to take it for an everlasting Sermon: (there is mention in the Revelation of an everlasting Gospel, 
Reuel. 14.6. ) and even for a general Proclamation against all haughtiness, and vain confidence of men, whether they be jews or Gentiles, young or old, even against all those that do not set God before their eyes, making him their stay, but do boast themselves of the sharpness of their wit, or of the strength of their arm, or of the greatness of their wealth, which the Lord doth not account of. And that this general use is to be made of this parcel of Scripture; the holy Ghost himself, the best Interpreter of his own meaning, doth plainly declare, 
1. Cor. 1.31. & 2. Cor. 10.17. Tertullian. de spectaculis.  1. Cor. 1. ver. 31. and 2. Cor. 10. ver. 17. To which places for brevity sake I do refer you. And here that observation of Tertull. in his book De spectaculis, hath fit place: Specialiter quaedam pronunciata, generaliter sapiunt: cum Deus Israelitas admonet disciplinae, vel obiurgat, utique ad omnes habet. Certain things uttered (in the Scriptures) for one special purpose, or upon one special occasion, have yet a general drift or importment: when God admonisheth the Israelits of their duty or findeth fault with them, (for neglect thereof,) it concerneth all. So then as the Apostle saith to Timothy, That he suffered trouble for the Gospel's sake unto bonds, but the Word of God was not bound: 
2. Tim. 2. Heb. 11.  and as it is said of Abel, Heb. 11. That he being dead, yet speaketh; So it may said in some sort of the Prophet jeremy, that though he were bound, as concerning bodily presence to his Countrymen the jews, and though his bones are rotten long sithence, yet for all that his words remain lively in operation, even to this day, and by the same he speaketh and preacheth unto us now here assembled. And what doth he speak unto us in the words of my Text? In sum & in gross this much, to purge out the old leaven of arrogancy and insolency, that we may be a sweet leaven of modesty, and thankfulness unto the Lord. In particular these two points, first, that we would wean ourselves from all carnal boasting, whether of our wit & cunning, or of our power and authority, or of our wealth and other abilities; this in the former verse. Secondly, that we would entertain & embrace a spiritual kind of rejoicing for God's great mercies and favours towards us, and namely for this, that he hath vouchsafed to reveal himself & his truth and mercy unto us, this in the later verse. Touching the former, Many are deceived (beloved) concerning the matterof boasting; for neither is it proper to a few fools only, as some have imagined, (for these fools are found every where) neither is it a fault of vanity only or indiscretion, but even of iniquity & sinfulness. If any doubt of the general spreading of the infection, & whether it be epidemical, let him think but of two sayings, the one of Solomon the other of Seneca. In the 20. of the Proverbs Solomon saith, Many will boast, every one of his goodness, but who can find a faithful man? Where he showeth the fault to be general, 
Proverb. 20. ●.  or as good as general. So Seneca, Epistle 47. speaketh indefinitely, Regum nobis induimus animos, 
Seneca epist. 47.  every one of us beareth the mind of an Emperor; then we will not be far behind for boasting. This for sentences: as for examples, let me produce unto you but two of hundreds, namely, of Cato the elder, & of Tully. What a notable man was Cato the elder! He had that commendation given him by consent, which none in his time was thought to deserve except it were one, to be Optimus Orator, optimus Senator, 
Plinius hist.  & optimus Imperator (as Pliny reporteth) to wit, a most singular Orator, a most singular Senator or Statesman, and a most singular General: and yet this so incomparable a man, was so much given to boast himself, that his veriest friends were ashamed of him. As for Tully, he was so excellently qualified, that none but a Tully, that is, one admirably eloquent, is sufficient to speak of his worthiness: and yet this is not left unremembered by them that were willing to conceal a small blemish in him, that his speech which flowed from him as sweet as the honey, he made to taste as bitter as wormwood many times, by his interlacing of his own praises. Thus, as dead flies corrupt the sweet ointment, as Solomon saith, 
Eccles. 10.  and as desperate starvelings that have nothing else to feed on, will fall to their own flesh, as Plutarch saith (and eat the brawns of their own arms) so for want of other boasters, 
P●utarchus lib. de ratione vel modo qu● qui● seipsum la●det 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Cö●rai●●i●iam  many will fall to boast themselves, and though they offend God, & be offensive to men, yet they will do it. That such do offend God (not only are displeasing to men) may appear hereby, first, for that God doth expressly forbid it, as in my Text, and in diverse other places of the Scripture. Secondly, for that he hath sharply punished this sin not only in his enemies, as in old Babel, 
Esay 47.  for boasting, and saying, I am, and none else, I shall be a Lady for ever, and in now Babel for her proud names of blasphemy, whereof this was one, 
Hieronym. Algasiae quaest. 11.  as Hieronymus saith, Roma aeterna, Rome shall flourish for ever: but also in his dearest children, as in David, for numbering the people of a vainglorious mind, 
2. Sam. 24. Esay 37.  and in Ezechiah, for showing his treasures to the Ambassadors of the King of Babel, of the like bragging pride. Thirdly, for that the Saints of God have greatly abhorred this vice, and refrained it as much as might be; 
Galat. 6.  as Saint Paul to the Galatians, God forbid that I should glory but in the Cross of our Lord jesus Christ: God forbid. And to the Corinthians, If I must needs glory, I will glory of mine infirmities; 
2. Cor. 11.  that is, I will be far from carnal boasting. Lastly, for that God hath wrought this instinct or law of Nature in the very heathen to condemn it, as namely Tully, that I told you of even now, howsoever he fell in practice, yet when he spoke from his book, he could say, Deform est de seipso praedicare, falsa praesertim: 
〈◊〉. Offic. 1.  It is an evilfavoured thing to make vaunt of ones own doings, specially if he lie never so little. And the Greek Orator saith, To speak of myself (that which may sound to mine own praise) I take it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so odious a thing, nay so burdenous and so irksome, 
Demosth.  that very necessity shall not enforce me to do it. These points might be enlarged by amplifications, and set forth with variety of colours, and strengthened with many reasons and proofs, you may easily gather; but as they that have a long journey to make, and but a short time allowed them, must make but short baits by the way, and cannot stand to take every acquaintance that they meet by the hand, and as they that are to paint or to print a pitched field within the compass of a sheet or two of paper, can make but few Soldiers, whole or complete, but are fain to set down for the most, their heads only or their helmets: so having many things to ●andle, and within the compass of a short hour, I must be content to touch only the heads of the greatest part of them, and as for long discourses I must let them alone. We have seen, dear Christians, by many signs and tokens, that the vainglorious man is no way gracious with God, but chose very odious to him, but why he should be so odious to him, and so far out of his books, we have not seen. You shall understand therefore, that God hateth pride, and all that pertaineth to it, not of any emulation: for who can come near unto God, within any degree of comparison, that he should be afraid of him? (emulation is a kind of fear of the worth or rising of another, lest he should top us,) but of pure justice, and for the due demerit of the sin. For shall the axe or saw boast itself against him that useth the same? Esay chap. 10. Shall the pitcher exalt itself against the potter? 
Esay 10.  or the thistle say, I am not a thistle? 
Acts 17.  who made us of one blood to dwell upon the face of the earth? who took us up when we lay polluted in our blood, even when we lay polluted in our blood, who took us up, and said unto us, Live? 
Ezech. 16. Coloss. 1.  who delivered us from the power of darkness, and translated us into the Kingdom of his dear Son, in whom we have redemption in his blood, even the forgiveness of our sins? who paid our ransom for us when we were not worth a groat? cast his garment over us to cover us, when we lay stark naked? and which is as great a mercy or benefit, as any of the former, who passeth by our iniquities, and winketh at our faults, whereby we trespass against him daily and hourly? I say, who hath forgiven us, and given us so many things, and so many more, who but the Lord? Now this being our condition and none other, and we being thus obnoxious to God, and defective in ourselves, is it for any of us to talk of his sufficiency being over head & ears in debt, or to please himself in his beauty, being blacker than a Blackmore? why then art thou proud, 
Ecclesiastic. 10.  earth and ashes? why dost thou boast, as though thou hadst not received that which thou hast? nay why dost thou not cover thy face for shame, 
1. Cor. 4.  because of the manifold pollutions wherewith thou art distained? Yet foolish man will be wise, naked man will be gay, filthy man will be pure, though man newborn is like a wild Ass' colt, as job saith. 
job 11.  Now when the Lord seeth this, namely, that for all the cost and charges that he is at upon us, yet that we remain vile and beggarly, and for all our vileness and beggarliness, yet that we will not be acknown of it, but chose stout it with him and beard him, and ta●● unto ourselves stiff necks, and proud looks; is it any marvel if the Lord hate pride, which worketh this strangeness and breach betwixt him and his creatures? For, but for pride, which like that same Albugo or white spot in the eye, dimmeth our understanding (nay douteth it many times) th● similitude is not mine, but Gregory's in his Pastorals, and but for self-love the mother ofpride, which maketh us purblind at the least, 

Gregor. de curâ Pastor. parte prima.  
Isidor. Pelusi●t. epist.   (Isidorus Pelusiota saith of the affection that we bear to another, that it is purblind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how much more than is it true of selfe-affection?) we should know God and the height of his favour, and the breadth of his love, and the worth of his pardon, and so be provoked to greater thankfulness towards him▪ also we should know ourselves and the sum of our debt, and the depth of our misery, and so be stooped and humbled, and urged to make supplication to our God. To these two duties of humility and thankfulness, the whole Law and the Prophets, and Evangelists, and Apostles, and whatsoever is written in the Book of God, and whatsoever thence is to be collected, may in some sort be referred; and therefore forasmuch as pride is such a special hindrance to the performance of these special duties, no marvel if the Lord have the same in special detestation. 
Tertull. contra judaeos.  Add hereunto, that as Tertullian calleth the Commandment that God gave Adam in Paradise, Matricem omnium Praeceptorum Dei, The very matrix or womb of the Commandments of God; and as Theodoret calleth Moses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A very Ocean of all Divinity; and as some have called Rome, 
Theodoret 2. the rup.  Epitomes universi, An Epitome or abridgement of the whole world: so it may be said of Pride, that it is the sum of all naughtiness, and a very Sea of it, and there is no sin almost but pride participates with it. It is a kind of Idolatry, it maketh a man to bow to himself, and to burn incense to his own yarn, as the Prophet Habbakuk speaketh; it is a kind of sacrilege; 
Habbak. 1.16.  it robbeth God of his honour, even of the honour of saving of us freely, and working all our works in us, 
Esay 48.9. & 26.12.  as Esay voucheth; It is a kind of drunkenness, it maketh a man to err from a sound judgement, & to speak and to do things absurdly: The proud is as he that transgresseth by wine, saith the Prophet. 
Habbak. 2.5.  Fourthly, it is a kind of murder, it slayeth the soul while it maketh it to dote upon itself, even as the Ape killeth her young one by clipping it too hard. Fifthly, it is a very adultery, it coupleth us to another from the Lord, even to self-conceit. If we say (saith Augustine) that we are any thing, and do not give the glory unto God, 
August. in johan. tractat. 13.  Adulteri sumus, nos amari v●lumus, non Sponsum, we are plain adulterers, we would have ourselves to be loved, and not the Bridegroom. Sixthly, a false witness and a lying glass it is, making us believe that we are that, that we are not; fair, when we are foul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Theocr. in Bucol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Love▪ (and self-love much more) maketh those things tha● are not fair, to seem fair, (it so blindeth the eye.) Lastly, it is most covetous and most envious, hunting after praise as after a prey, and not daining that others should come near them within many leagues. Stand apart, come no near me, for I am holier than thou, said those proud hypocrites in Esay. 
Esay 65.5.  Thus as Aristotle saith out of Theognis, 
Aristotle Ethic.  that in justice all virtues are couched together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summarily: so it may be said of pride, that in it all vices are leapt up together, as it were in a bundle; and therefore God hating every sin particularly and by itself, he must needs abhor pride▪ which is a confluence and a collection of them. Now, as he hateth pride, which is the daughter of self-love, as I told you: so he hateth all the daughters of pride, whereof boasting or glorying seemeth to be one of the youngest and worst. Sorry Crow, 
Gell.  sorry egg, said they that judged the controversy betwixt Coran and Tisias: Like mother like daughter, saith Ezechiel: and so, 
Ezech. 1●. 44.  Hateful mother, hateful daughter, may we say. When the Roman Soldiers had slain Maximinus the Tyrant, 
Aur●l▪ Victor.  they made search for his son, and slew him also, saying, E pessimo genere ne ca●ulum quidem relinquendum, Of a vile litter not one whelp was to be left alive. When Noah awoke from his wine, and knew what his younger son Ham had done unto him, he cursed even Hams son for Hams offence, saying, Cursed be Canaan, a servant of servants shall he be, etc. 
Gen 9  Stasius his verdict is remembered by Clemens Alexandrinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that killeth the wicked parent, 
Clem. Alexandr. Strom. 6.  and spareth his ungracious brats, is a very fool. This justice appeareth to be in God toward pride and her daughters: he hateth both the one and the other, yea, he hateth all them that be in love with either. I shall not need, I hope, to prove that vain glory is prides own daughter, for that were to prove a crab to come of a crabtree, or a blackeberry of a briar, or dross of the corruption of mettle, or scum of the uncleanness of the meat. What is choler else, they say, but the froth of blood, spuma sanguinis? and so, what is glorying else, but a very froth of pride? they froth out their own shame, while they boil up with their own praises: and if vaunting be in the branch, vanity is in the root, that is certain. All boasting therefore is to be avoided and abhorred as bad fruit of a bad tree; and if all boasting, then boasting of wisdom, or strength, or riches, as it followeth in my Text, Let not the wise man glory in his wisdom, etc. Of boasting in general we have spoken enough already: now let us see more particularly, what be the things that he forbiddeth us to boast of. The Prophet setteth down three, the first, wisdom, the second, strength, the third, riches; of these I am to speak in order. Quod generi attrib●tum est, etiam in specie redundat, saith Tertullian: That which is true in the general, 
Tertul●. de baptis.  will be found true in the special, or particular, with advantage. For as much therefore, as we have proved already, that boasting in general is unlawful, I shall not need to prove seriously or amply, that it is unlawful to boast of these particulars, wisdom, strength, or riches, only a slight scanning over the points may serve the turn. Of wisdom first, this I have to say, that of all the gifts wherewith the Lord doth beautify the soul of man, none seemeth to be comparable to it; sure I am, none ought to be preferred to it. For it is the very stern of the vessel, the very Sun of our Firmament, the very eye of our head, the very heart of our body. Where wisdom sitteth at the stern, there matters are ordered in a probable course to a laudable end. But where wisdom is wanting, there the Sun goeth down at noonday, to use the Prophet's words, there the light that is in us, is turned into darkness, as Christ speaketh; and then how great is the darkness! So thought Lactantius, Vt Sol oculorum, sic sapientia lumen est cordis humani: As the Sun is the light of our eyes, 
Lactant. li. 2. c. 8.  so the light of our heart is wisdom. So thought the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fields, 
Phocylid.  towns, ships, are all managed & governed by wisdom. Wisdom therefore is a most precious thing, that is certain, & the merchandise thereof is better than silver, 
Proverb. 3.  and the gain thereof is better than gold, as Solomon saith▪ but not to be boasted of for all that. And why? First, because it is not our own, or of ourselves, 
Cyprian ad Quirin. lib. 3.  as Cyprian saith, In nullo gloriandum, quia nostrum nihil est: we are to boast of nothing, because nothing is our own, or of ourselves, and Augustin upon john saith, Christ said not, Without me you can do little: but, Without me you can do nothing. Where then is glorying? Is it not excluded? For if it were lawful to boast of that which is not our own, than the Crow might have been justified for braving it with her borrowed feathers, or stolen (furtivis coloribus) & the Ass for jetting with the Lion's skin about him, and the Ape for skipping up & down in his master's jacket; but now these were ridiculous in so doing: therefore we cannot reasonably boast of that which is not our own, except we will be like to these unreasonable beasts; let this be the first reason against glorying in wisdom. The second this, Our wisdom is many ways unperfect; therefore if we be wise, we will not brag of it; for will any brag of his lame leg, or his one eye? Indeed now I remember, 
Plutarch. in Agesila. & Sertor.  Agesilaus bragged of his club-foot, and had never done bragging of it; also Sertorius bragged of his one eye, and had never done bragging of it; but by their leave, I think this bragging was but from the teeth outward, and rather to prevent and forestall others from gibing, then of any delight that they took therein themselves, (bragging lightly breaketh not forth, but some inward joy or tickling helpeth it forward) and therefore it was like to the same Sardonius risus, & notwithstanding that exception, the proposition remaineth firm, that we boast not naturally or usually of our infirmities or imperfections. But now our wisdom is unperfit and very unperfit, why then should any boast of it? That it is unperfit Saint Paul showeth, 1. Cor. 13. 
1. Cor. 13.  We know in part, and we prophesy in part. Again, now we see in a glass darkly, yea, and that which an Egyptian Priest said to a Grecian, 
Plato in Timaeo. Pl●●. lib. 7. ca 31.  by the report of Plato, Ye Grecians are always children. The same will be found true, not only of the Grecians, but of the Egyptians themselves, and of the English and all; For understanding, we are but children. I grant, that in all ages and in all Nations some have gone away with the name of wisdom; as that Roman Conelius Nasica, was so called, that Grecian that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Democritus Abderita was so called; that jew that was surnamed Hochacham, Aben-Ezra was so surnamed, so were also R. jebudah, and R. jonah, as appeareth by Kimchi, in his Micdol. That Britain that was called the Sage: Gildas was so called, Gildas sapiens, etc. Yet for all that, to talk of wisdom indeed, The depth saith, It is not in me: the Sea also saith, It is not with me, as job saith. 
job 28.  Who ever satisfied others, or himself either, in delivering the cause of overflowing of Nilus in the Summer time? who ere could give any sound reason why the Loadstone should draw the iron to it so as it doth? or direct, or turn to the Polestar, so as it doth? who ever went about to give a probable reason, why or how the little fish called Echincis, should be able to stay or to stop so great a vessel as it is reported to stay, and that being under sail too? And to omit these secrets of Nature; Who ever attained to that perfection in any Art, but he left much for them that should come after, both to invent better, and to devose anew? And as for points of Divinity, wherein I confess we have the greatest help through the benefit of the Word, which is a light unto our feet, 
Psal. 119.  and a Lantern to our steps; touching the same also, it is a most certain truth, that the most acute and judicious Divines have both acknowledged their ignorance, (in some matters not so necessary to be understood,) and deplored their own fights. What a good speech is that of Irenaeus▪ Some things in the Scriptures (by God's providence) are hard to be comprehended in this life, 
Irenaeus lib. 2. cap. 49.  Vt semper quidem Deus doceat, homo autem semper discat quae sunt à Deo? That God might have always somewhat to teach us, and that man might have to learn always those things that are of God? What a modest speech is that of Augustin; Quò me contemnas, 
August. contra Origenist. & Priscillianist.  quem magnum putas esse Doctorem, & c? That thou mayst (no longer have me in admiration, but) contemn me whom thou takest to be so great a Doctor? I cannot tell what the same Thrones, and Dominions, and Principalities, and Powers do mean, nor wherein they differ. I will not trouble you with more quotations to this purpose. So then, 
Exod. 39.30.  as Moses caused it to be superscribed or graven upon the plate for the holy Crown, Holiness 'to the Lord, meaning to the Lord only; and as St. Paul to Timothy ascribeth immortality to the Lord, 
1. Tim. 6.16.  to the Lord only (who only hath immortality,) and as a 
* Canutus.  King of this Land contended, that the name of King was due only to the King crucified, jesus Christ: so surely the name of wisdom is due, and to be ascribed to God only, as being only wise. Why it is so ascribed by Saint Paul in express words, in the forenamed Epistle, 
1. Tim. 1.17.  Unto the King immortal, invisible, unto God only wise, &. Yea, what say you, if heathen men themselves, as arrogant as they were, have acknowledged no less? Laertius writeth, 
Laertius in Thalete.  that certain young men of jonia standing upon the Sea shore, and beholding Fishermen making of a draught, agreed with them a-great for their draught, that what they should hale up to land in their net, should be theirs. Now it was so (by God's providence) that together with certain fish, they enclosed a certain piece of plate (which no man knew when it was sunk there) and dragged the same to land in their net. The same being claimed and seized upon by the young men, by virtue of their bargain, they cast between them how to dispose of it. But when they could not agree about the sharing of it, they sent to the Oracle for resolution from thence. They were returned answer from the Oracle, to send it to the Wisest. They send it therefore to Thales their countryman, a man of great note in those days for wisdom. But when it was brought to him, he disabled himself, and disdained the name of Wise, and sent it to such a one as being more wise than he. The second also he would none of it, but sent it to a third, and the third to a fourth, etc. and so they posted it from one to another, till seven had it. The seventh and last Solon, he made no more ado, but sent it to the Temple at Delphi, for a present to God, acknowledging him only to be wise. A marvellous confession for heathen men to make, touching the alone wisdom of God. And thus God that ordained his praise out of the mouths of babes and sucklings, 
Psalm. 8. 2. Pet. 2.  as it is in the Psalm, and made the dumb beast speaking with man's voice to rebuke the madness of the Prophet, as it is in the Apostle, made these men which were but babes in Christ, nay, even as beasts before him, being without God in this world, to set forth his honour and praise, and even to rebuke the mad arrogancy of many Christians in our days. Man's wisdom therefore touching matters of learning, is unperfit, you hear, by the confession of the wisest, & therefore not to be boasted of. So is it uncertain concerning matters of Policy, & therefore this a third reason why wisdom ought not to be gloryed in. Prudens futuri temporis exitum caliginosa nocte premit Deus, 
Horatius.  saith one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith another; thus it is; 
Pindar.  future things they are to be, they are not yet; therefore we cannot see them, they may fall out another way aswell, as that way as we imagine▪ they be futura contingentia, therefore we may deceived in them. The Chirurgeon that dealeth with an outward wound seeth what he doth, and can tell whether he can heal it or no, and in what time: but he that is to make an incision within the body, be it for the stone or the like disease, he doth but grope in the dark as it were, and may as well take hold of that which he should not, as of that which he would. So the Artisan that worketh in his shop, and hath his tools about him, can promise to make up his days work to his best advantage; but the Merchant-venturer that is to cut the Seas, and had need of one wind to bring him out of the haven, another to bring him about to the Lands-end, another peradventure to bring him to the place of traffic where he would be, he can promise nothing neither touching his return, neither touching his making of commodity, but as the wind, and the weather, and the men of War by the way, and as the honesty and skill of them whom he tradeth with, shall give him leave. Just so fareth it in these matters of prudence and policy; they are conjectural, they are not demonstrative, therefore there is no Science of them; they have need of the concurrence of many causes that are casual, of many men's minds that are mutable, therefore we cannot build upon them; yea they are built many times upon the errors and negligence of our enemies, and they peradventure be awake as well as ourselves. Antigonus, that wise Prince (he is reckoned among them that having but one eye, were exceeding politic and crafty) thought and made certain account of it, to come upon his enemy Eumenes at unawares, & to take him napping, but he found Eumenes as vigilant as himself, and so was fain to retire with a flea in his care as wise as he came. This for matters of war. So for matters of peace; Solomon the wisest of all, thought that if he might join in affinity with his neighbour-Princes, and take many of their daughters to be his wives and women, he should not only strengthen the Kingdom in his own hand, but also establish it in his house long and long; also he thought peradventure, that by occasion of his marriages and affinities being so great, many of the uplandish people would be trained & won to the knowledge of the true God of Israel, but how was he deceived? His wives and worshippingwomen turned his heart from the Lord, he could do little or good no upon them or theirs. And as for the secret underminers of Salomon's State & succession, 
1 Kings 11.  where found they entertainment but among his allies? Let me instance this point in one or two examples more. Constantine the Great, that worthy Christian and great Politician, though that if he might build a City in the confines of Europe and Asia, that might be aemula Romae, a match to Rome, and place one of his sons there to keep his Court, he should not only eternize his name, but also fortify the Empire no less, then if he had environed it with a wall of brass. Also Phocas and Pepinus thought, the one if he might dignify the Bishop of Rome with an extravagant Title, (to be called Universal Bishop,) the other, if he might lad the Church of Rome with Principalities, even with Principality upon Principality, they should deserve immortally, well, not only of that Sea, but also of the whole house of God. But the way of man is not in himself, as jeremy saith, 
jerem. 10 23.  neither is it in man to foresee what will fall out luckily or cross. The building of new Rome was the decay of old Rome; so it proved: and the dividing of the Empire was the destruction of the Empire, and no less, as wise men know: also the lifting up of the man of Rome, was the hoisting up of the man of sin, and the locking of him in the chair, even in the chair of pestilence. Thus there is no policy so provident, no providence so circumspect, but the same is subject to errors and crosses, and therefore no cause why it should be trusted to, and therefore no cause why it should be gloryed in. Let not the wise man glory in his wisdom, etc. If any wisdom might be boasted of, surely one of those kinds of wisdoms that I erst reckoned up unto you, to wit, wisdom or skill in the Arts, wisdom or knowledge in Divinity, wisdom or policy touching matters of State: but these you have heard, are not to be relied upon, because they are uncertain, because they are unperfit: and therefore much less are we to rely upon any such as is worse, or inferior to these. But yet the world is the world, it hath done so, & doth so, yea, and blesseth itself for so doing; therefore this wound hath need to be searched & ransacked a little deeper. Homer, I remember, 
Homer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyprian. Hieronym. Augustine.  crieth out against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Discord, O, I would it were perished (and therefore) out of the company of the gods and men. So Cyprian against Covetousness, O detestabilis caritas mentium, etc. O the same detestable blindness of men's minds, etc. Hieronymus against Luxury or lechery, O ignis infernalis luxuria, O Lechery a very hellish fire. Augustine against error & mistaking; O errare, O delirare; O what a vile thing it is to be blinded with error, etc. Thus every one cried out against those sins wherewith their times were most pestered & poisoned. Surely if I were appointed to touch the sore of the daughter of our people, (we have many so res, from the crown of our head to the sole of our feet, we are little else but sores and botches and biles) but yet if I were to touch that which doth most of all apostumate and rankle, than I ought to cry out, O Policy, policy. Policy I mean falsely so called; but indeed cunning and cudgeling. This letteth that the Prince and the Realm cannot be served many times as they should be, nor justice administered in many places as it ought to be, nor the Gospel of the Son of God so propagated as were to be wished. Many could wish, that in musters & presses, the likeliest men to do service, and not the weakest of friends should be appointed; also, that they were holpen to their right that suffer wrong; also, that the incorrigible were cut off by the sword of justice; also, that the Sons deceitful workers craftily crept in, in pretence to advance the Romish faith, but indeed to supplant English loyalty and faithfulness, that I say their goings out, & their comings in, and their haunts were better marked, and so the danger that is threatened by them prevented. But yet to put our hand to the work, every one to do some service in his place, as for ensample, Constables to precept the ablest and fittest persons for the wars: Sheriffs to make returns of indifferent juries for the trial of rights: jurors to have God and a good conscience before their eyes, and not to turn aside to by-respects, etc. This we will not be induced to do; 
Amerin gebar lehabe reb quidib li tab be dim vaashallem lac be dinac jonathan methurgem. in Esay. c. 1. v. 23.  What letteth us? Policy: for we say, If we shall be precise in our office this year, or in this action at this time, others will be as precise against us or ours another time, and then what shall we gain by it? And if we should not leave somewhat to such a person and to such a cause, we should offend such a great One, and he will sit on our skirts. Thus policy overthroweth Polity, that is the Commonweal; and thus the fear of men casteth out the fear of God, as the Wise man complaineth. Another vanity, nay wickedness I have noted under the Sun, and that is this; There be that have the door of faith opened unto them, and have opportunity to hear words whereby they and their household might be saved, and the same do also consent in the inward man to the doctrine taught and published among us by authority, that the same is the truth, and the contrary, falsehood▪ and yet to give their names unto the Gospel sound, or to protest against Popery and superstition zealously, they will not be drawn. What withholdeth them? Policy; for they think that continuing doubtful, nay though they should be enemies, if but secret ones, they shall lose nothing, the State holding as it doth, these be the times of mercy (though certain ungrateful men cry out against them, as though they were bloody, for none other cause, but for that they are restrained from shedding innocent blood, as heretofore they were wont in the days of their tyranny) and if there should be a change, than their very doubtfulness and staggering would be remembered, and they advanced thereby. 
Plutarch.  Thus as Demades said to his countrymen of Athens, when they paused to decree divine honours to King Demetrius, Take heed, my masters, lest while you be so scrupulous for heaven and heavenly matters, you lose not the earth in the mean time, and your earthly possessions. So some seem to make no reckoning at all of their heavenly inheritance, so that they may uphold, or better their state upon earth. Call you this wisdom, or policy, or providence, or the like? Then Achitophel was a wise man, to prefer the expectance of honour at the traitor Absaloms' hands, before the present enjoying of favour and good countenance from King David his anointed Sovereign. Then Esau was politic, to esteem more of a mess of pottage, then of the blessing, 
Hebr. 11.  which afterward he could not recover, though he sought it with tears. Yea, briefly then that Emperor was provident, (were it Nero or whosoever else) that fished for Menise and Gudgeons with nets of silk and hooks of gold. 
jeremy 23.  What is the chaff to the wheat, saith the Lord, by the Prophet? What is the shadow to the body? the body to the soul? 
Math. 16.  frailty to eternity? What shall it advantage a man to win the whole world if he lose his s●ule? or can any man save his soul that hath God his enemy? or can any man have God to be his friend, that doth double with him? Be not deceived: as God is called Amen, or True, in the Revelation, and calleth himself Truth in the 14. of john: 
Revel. 3. john 14. Psalm. 51. jam. 1.  so he loves truth (or sincerity) in the inwards parts, Psalm 51. and without truth he loveth nothing that he doth love. A doubling man, or a man with a double heart (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) saith Saint james, is unstable in all his ways, and can such a one look for any thing at God's hands? Let them look to it, whosoever among us play fast and loose, and blow hot and cold with the Lord, making bridges in the air, as the Comical Poet saith, and making flesh their arm, but in their heart depart from the Lord, which the Prophet doth so much cry out against. Surely such wisdom is not from above, 
jam. 3. Esay 44.  but is earthly, sensual, and devilish; and as truly as the reproach delivered by the Prophet Esay, chapter 44. in respect of their corrupt judgement is verified in them, He feedeth on ashes, a seduced heart hath deceived him, so that he cannot deliver his soul, and say, May not I err? So the judgement denounced by the same Prophet in another place, in respect of their worldly policy, 
Esay 50.11.  shall take hold of them, Behold, saith he, you all kindle a fire, and are compassed about with sparks; walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow. As if he said, Your turning of devices shall it not be as the Potter's clay? shall it not break and crimble between your fingers? Take counsel as long as you will, it shall not stand; make a decree, it shall not prosper, saith the Lord Almighty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Evil courses will not pros. per. Homer Odies.  saith the heathen man. He that soweth the wind, shall reap the whirlwind, let him be sure of it. And let so much be spoken against glorying in wisdom, either rightly so called, or falsely so termed. Let us consider now of the second thing that we are forbidden to boast of, to wit, strength. Nor the strong man glory in his strength. There have been many strong men in all ages; 
Cael. Rodig. lib. 7. cap. 57  strong of arm, as that Polydamas that caught a wild Bull by one of his hinder legs, and held him by the force of his arm, for all that the Bull could do: and that Pulio (mentioned by Dio) that threw stone at a Town-wall besieged by Germanicus, 
Dio in Augusto.  with such might, that the battlement which he hit, and he which was upon it, came tumbling down; which made them that held the Town, through wonderment at his strength, 
Treble. Po●●i●.  to yield it up; strong of hand, as that Marius (one of the thirty Tyrants) that would turn aside a Wain with one of his fingers; and that Polonian of late in the days of Stephen Buthor, that would knap a horse-shoe asunder (were it never so hard) between his hands; strong of arm, and hand, and body, and heart, and all, as that Aristomenes mentioned by Pliny, 
Pliny.  who slew three hundred Lacedæmonians in fight in one day; and that Aurelian (then or shortly after Emperor) of whom they made this song, Mille, mille, mille vivat, qui mille, mille occidit, 
Vopis●us.  Let him live thousands (of years or months) who slew thousands of enemies. These were famous men in their generations, and no doubt but they were miraculously admired at by them that lived in their times; yet for all that, neither were others to have gloryed in them, nor they in themselves. Not others to glory in them, because Saint Paul saith, Let no man rejoice or glory in men, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 1. Cor. 3. And again, 
1. Cor. 3.  Let him that glorieth, glory in the Lord, 1. Cor. 10. Not themselves to glory in themselves, 
1. C●r. 10.  because strength is not to be compared to wisdom, and therefore wisdom being debarred from boasting (as you heard already,) strength ought much more. That strength cometh short of wisdom, Solomon showeth, both by plain words, & by an example▪ by plain words, as when he saith, Ecclesiast. 9 verse 16. Then said I, 
Ecclesiast. 9  Better is wisdom than strength. By an example, as in the same Chapter, verse 14. A little City and few men in it, and a great King came against it, and compassed it about, and built Forts against it, and there was found therein a poor and wise man, and he delivered the City by his wisdom, etc. Thus Solomon: Nature also hath taught as much, both in plain words, and by examples: In plain words, as Musaeus, 
Musaeus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wisdom or sleight is always better than strength. By an example, as Sertorius for example; he caused a couple of horses to be brought before him, the one fat and fleshy, the other a lean carrion jade; also a couple of Soldiers, the one lusty and strong, the other a silly sickly fellow: to the lean horse he put the strong man, and he going roughly to work, and thinking to do the deed with dead strength, haled, and pulled, and tired himself, and was a laughingstock to the beholders: but the weak fellow using some cunning, for all his weakness did the feat, and went away with the applause. Wisdom therefore is better than strength, and therefore this is one strong reason, why strength should not be boasted of, since wisdom is denied. Another reason may be this; Strength of force, be it equal to the strength of a Lion, or Elephant, yet it is but the stren gth of flesh nevertheless, and all flesh is frail and subject to foil; whom one cannot overcome, many may; whom sword cannot pierce, shot will; whom shot doth not hit, sickness may arrest; time surely, and death will be sure to make an end of. Now should a man be proud of frailty, as of grass, of vapour, of smoke, of a shadow, of a tale that is told, etc. whereto the whole life of man and his glory, and consequently, his strength and vigour are compared. An horse is but a race, they say: and so the strongest man upon earth is but the push of a Pike, and the clap of a Pistol. 
judic. 9  Were not Abimelech, and Pyrrhus, those most valiant Princes, each of them killed by the hand of a woman? Was not Totilas that noble Conqueror, that had vanquished Rome, which vanquished the whole world, was not he, I say, overcome and slain by Narses, an Eunuch, a semivir? What should I stand any longer upon this? 
1. Cor. 1.  God hath chosen, as the foolish things of the world, to confound the wise; So the weak things of the world, many times to confound the strong. And this may be a third reason against glorying in strength, because God himself doth many times set himself against the mighty. Xenophon himself saw so much, and saith thus, God, as it would seem, taketh a pleasure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, To exalt the base, 
Xenoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 6.  and to pull down the mighty. And why so? Truly, not of envy to their greatness, (as it is written of Tiberius or Caligula) that he caused a goodly tall man, called Colossus for his stature and strength, of mere envy to his personage, to fight, after he had done his Law, till he was tired and slain: and as it is likewise recorded of Soliman, (in our father's memory) that having a great Germane brought prisoner to him, of very envy, and both to the Germane nation, he caused his Dwarf, a very Pigmy, to take this Germane in hand, (being a Giant to look to) and to hack him and hew him, (being bound to his hand) & to have many courses at him, (as if a child were set to thwite a tree asunder) and at length with much ado to get him down & so to poach him in and kill him. O no! God is of no such nature, as he saith himself in Esay, Anger is not in me, So it may be said most truly of him, 
Esay chap. 27.  Envy is not in him. No, he envieth no good quality that is in man, which is His own gift, neither doth he hate any that he hath made and redeemed, but loveth all, and would have us to love one another. Neither are the great and mighty ones confounded and brought down by reason of their folly, or for want of judgement, whereby they give advantage oftentimes to their enemies, (albeit I am not ignorant, that Synesius, that ancient and learned Bishop, 
Synesius ep. 103.  saith, that strength and prudence seldom whiles concur: but he understandeth, I think, enormous strength in a huge vast body, otherwise his speech is not justifiable) for many strong have been exceeding crafty withal, as Aristomenes of old (of whom I spoke ere while) and George Castriot of late (in comparison) of whom it is written, that they had the strength of a Lion, and the wiliness of a Fox. But here is the quarrel, and this maketh God an enemy very oft to the strong and mighty, because by their strength and power, they think to bear out, and maintain whatsoever bad person, and whatsoever bad cause, and bear down, and to crush, and to tread under foot, the most righteous of the Land that stand in their way. This doth nettle God and provoke him to displeasure. Id in summâ fortunâ aequius, 
Tacit. lib. 15.  quod validius. Let me have might, and I have right enough. Sua retinere privatae domus, (saith Tiridates in the same place of Tacitus) De alienis certare regialaus. You would have me to be content with mine own; Why? it is for base-spirited men, for Peasants, for Boors to seek but their own; Gentlemen and mighty men, they will law, and fight for that which is another man's. O demens, 
Iwenal. satire 6.  ita seruus hom● est? saith one in Iwenal. You would have me to use my servant well. Ah fool, is my man a man, is my Tenant my neighbour, is my neighbour my brother? Doth Naboth refuse to sell his Vineyard to Achab, to King Achab? I will help thee to it for nothing, saith jezabel. 
1 King. 21.  Doth the Senate deny my Master the Consulship? Hic ensis dabit: This sword shall help him to it, said aesars Soldier. These be the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hesiod.  (as the Poet calleth them) which will have the Law in their own hands; they lean upon their swords, and their right hand must right them, whether it be right or no. 
Ouid. 5. Trist.  Nec Leges metuunt, fed cedit viribus aequum, Moestaque victrici iura sub ense iacent. Thus they covet fields, and take them by violence, and houses, and take them away, so they oppress a man and his house, even a man and his heritage. Mich. 2. And thus as the Wilde-Asse is the Lion's prey in the wilderness, Sirach 13. And as Basil saith upon Hexameron, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Most fishes do eat one another, 
Basil. Homil. 7. in Hexaëmeron.  and the less is the food of the greater: so it is too true, that in too many places, the weaker and the simpler sort of men, are a prey unto the great and mighty ones, and these eat up God's people, as a man would eat bre●d, as it is in the Psalm. But what saith Basil in the same place? Take heed, saith he, (thou oppressor of the poor, thou cruel hardhearted man) lest the same end betid thee, that doth bef all those great devouring fishes, namely to be caught thyself by the hook, or in the net, etc. Indeed, as for the comfort of the needy, and the deepe-sighing of the poor, the Lord saith, That he will up himself, and set at liberty him whom the wicked hath snared: So for the confusion of the unmerciful Cormorant, 
Psal. 12.  he threateneth thus by job, He hath devoured substance, 
job 20.  and he shall vomit it, for God shall draw it out of his belly. And by the Prophet Esay, Woe unto thee that spoilest, and wast not spoilt, etc. When thou ceasest to spoil, thou shalt be spoilt. 
Esay 33.  There is no Prince that can be saved by the multitude of an Host, neither any mighty man delivered by much strength. Be you never so strong, O ye mighty, yet He that dwelleth in the Heavens, is stronger than you; be you never so well lined, or backed, or guarded, yet He that sitteth between the Cherubins, is better appointed. Therefore trust not in your own strength, much less in wrong and robbery; make not yourselves horns by your own power; there is no power, there is no force, there is no puissance that can deliver from wrath, in the day of wrath, the children of wrath; that is to say, them that hale down God's vengeance upon them by their unmercifulness. This might be easily vouched by sundry examples, but the time being so far spent, it is time to come to the third special thing that we are forbidden to glory in, to wit, Riches. Nor the rich man glory in his riches. As I gave this for one reason, why strength should not be gloried in, because it is not to be compared to wisdom; which I had proved before, might not be allowed to boast: So I may assign this for one cause, why riches should not be boasted of, because they are not comparable to strength, which even now I excluded from glorying. For if the more excellent cannot be allowed his liberty, the inferior cannot require it by any reason. And the Prophet seemeth to use the method of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to exclude the better at the first, that, that which is worse, might with less ado be removed, or rather with none at all. If you doubt whether riches be worse, or less to be esteemed then strength, you may be persuaded hereby, for that riches do toll-in enemies, but strength doth repel them from entering, and also expel them, if haply they be entered; also riches do make the thief more venturous, but very seldom do they make the true man more hardy. That riches do toll and draw in enemies, it is evident by all Stories. For what brought the first Conqueror into this Island of Britain, but the Pearls of Britain, as Suetonius reporteth? What brought the Galls into Italy at the first, 
Su●tonius. Plutarch, in Camillo.  but the Wines of Italy, as Plutarch witnesseth? So what brought the Carthaginians into Spain, the Grecians, and Romans, one after another into Asia the less, but the riches of Asia, the gold and silver of Spain? So what brought the Turks over into Thracia, and after into Hungary, but the fertility of Thracia, the golden and silver Mines of Hungary? On the contrary side, what maketh the Tartars ever to invade, and never to be invaded, but because they have no wealth that others should covet after, and their neighbours have wealth, which their teeth do fall a watering for? This for public invasions and robberies. As for private spoilings and pillage, the learned know what Q. Aurelius gate, in the days of Sylla, by his Grange that lay commodious to some great one; for love of the same he was attainted, and killed among them that were to be put to death: whereupon he cried out, when he saw his name in the paper, Fundus Alba●us me perdidit: Out alas, it is my land that I have at Alba, and not any offence that I have done, that is the cause of my death. 
Pl●nius two. 37. cap. 6.  So Pliny writeth of one Nonius a Senator, that he was likewise proscribed, and condemned to dye by Antony the Tri●muir, for none other crime, but because he had a precious stone of a very great value, which Antony or some of his followers had a very great mind to. So Isocrates, speaking of the times, when the Athenians were oppressed by Tyrants (the Officers that the Lacedæmonians had set over them, as I remember) in his Oration against Euthunus, saith, that in those day's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It was more dangerous to have any wealth, then to commit whatsoever offence. I have told you already what Naboth got by his Vineyard, and could tell you what one Ta●rus mentioned by Tacitus got by his Garden, even an untimely, 
Tacit. lib. 12.  and a bloody death. Pernicious therefore you see riches are many times to the owners, and therefore small cause why they should be boasted of; let this be one reason. Another this, They be not lasting nor permanent, but soon fleet away, and are gone. They may be compared to May-flowres, which yield a pleasant savour for a few weeks, and then before we are aware, their beauty is gone. Nay, like to jonah his Gourd, 
jonah. 4.  which yielded him content and delight, as it were this morning, and by the next day it was worme-bitten, and withered. Nay, like the same small creatures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in one and the same day are engendered, do grow to perfection, decay, and dye. Indeed Euripides saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Riches be not lasting, but Ephemerous, they last but for a day. And Solomon before him: Riches do take them to their wings as an Eagle, 
Proverb▪ 23.  and flee into the air. Who ever would have thought that job from such wealth, could have fallen upon the sudden into such misery? Who ever would have thought, that King Dionysius must be fain to play the Schoolmaster, and to teach petties before he die, to get his living? Who ever would have thought that King Perses son and heir must be glad to learn an occupation, and to play the Blacke-smith, to relieve his necessity? Who would have thought, that the Emperor Charles the Grosse could want necessaries before he died? That the Emperor Henry the fourth, (that victorious Emperor that had fought fifty two pitched battles) could fall into that extremity, 
Helmold.  as to be a Petitioner for a Prebend in the Church of Spira, to maintain him in his old age? Briefly, that King Giliner (before them,) that potent King of the Vandals, could be so low brought, as to be forced to entreat his friend to send him an Harp, a sponge, and a loaf of bread, (as Procopius writeth,) an Harp to solace himself somewhat in his misery; a sponge, to help to dry up his tears, 
Procopius.  and a loaf of bread, to satisfy his hungry soul. What certainty then is there in worldly wealth; when Kings and Potentates be so easily stripped of it, and left as naked as my nail? Yet for all that, earthly-minded men as we are, we will still be myring of ourselves in the muck and pelf of this world, though we be no better than Beetles in so doing, as Basil saith; and we will trust in uncertain riches, and not in the living God; though Saint Paul charge us not to do so; 
1. Tim. 6. Psalm  and if riches increase, we will set our hearts upon them, though the Psalmist forbiddeth us so to do: and lastly, we will be brag of that which we have, and make our boast thereof; though the Prophet in my Text do expressly disallow it; and though myself have proved that we have no more hold of our wealth, then if we had an Eel by the tail. Well, as these be strong reasons why the rich should not glory in his riches, because they tempt thieves and enemies, & because they are of no certainty; so there is a third reason as weighty as any of those, and that is, because they do not make us any whit the better: for can any man boast with any probability of that which he cannot say that he is the better for? Now thus it is, 
Augustin. ad Probam.  Talibus bonis non fiunt homines boni, sed aliunde boni facti, bene utendo faciunt ut istá sint bona, as Augustine saith: You call them goods, but I tell you, saith he, By such goods men be not made good, but being made good otherwise, by using them well, they make them to be good: So Augustine. And as for bettering of men, it is too true, that Asdrubal Haedeus saith in Livy, 
Livius.  Rarò simul hominibus bona fortuna, bonaque mens datur: Goods and goodness do seldom whiles meet together. For who is there, 
Bernard 2. the considerate.  except it be one amongst a thousand, Cui praesens felicitas si arrisit▪ non irrisit, as Bernard speaketh, but if the world came upon him, he will be besotted by the world. Therefore Thucydides recordeth it as a strange thing in the men of Chius, that they were sober for all their prosperity; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Thucidid. lib. 8. Euagrius.  And Euagrius ascribeth this for a special praise to Mauritius the Emperor, that in his prosperity, he retained his ancient piety. In our natural bodies it is thus, the more fat, the less blood in the veins, and consequently the fewer spirits; and so in our fields, abundance of wet breeds abundance of Tares; and consequently, great scarcity of corn. And is it not so with our souls? The more of God's blessing, & wealth, the more weeds of vanity, and carnality; and the more rich to the world, the less righteous to God commonly. 
Apuleius.  What meant Apuleius to say, that Vbi uber, ib● tuber; but to signify that pride and arrogancy are companions to plenty? And what made Solomon to pray against fullness, but to show, that as they must have good brains, 
Proverb. 30.  that will carry much drink, so they must have extraordinary souls, that will not be overcome with the world? 
Psalm. 30.  Did not David himself in his prosperity say, that he should never be removed? say, or speak unadvisedly? Nay, did he not do lewdly, and wickedly, defiling himself with his neighbour's wife, and embruing his hands in his servitors blood, thus adding murder to adultery? Did he attempt any such thing in the days of want, and adversity? No, no, in his necessity he sought the Lord, and gate himself unto his God right early, and offered unto him the sacrifice of righteousness, etc. And yet we grudge, and repine, if we do not swim in wealth; when wealth, through the corruption of our nature, doth dull us and taint us, and make us unapt to every good work. Again, we shun poverty, as we would do a Serpent, nay, as the gates of hell: yet poverty, through the blessing of God, doth kindle devotion, and kill sin in us, even as Wormwood, or the like bitter things do kill Moths or worms. This the time will not permit me to stand any longer upon; and therefore, I come at once to the second verse, and will end the same in a word or two. Let him that glorieth, glory in this, that he understandeth, and knoweth me. Man's wisdom, strength, and riches, are vain, and not to be boasted of: this much jeremy hath told us already, and I have proved unto you by many reasons. But now, if you would know what is the thing wherein we may take true comfort, and whereof we may safely glory, the same is none other thing but piety or godliness, the true knowledge of God, the true serving of God. This hath the promise of this life, 
1. Tim. 4.  and of that which is to come: this we ought to labour for, day and night, that we may attain, and having attained, we may rejoice with joy unspeakable and glorious. This our Saviour Christ doth warrant us to do by his own example, Luke 10. Who there is said, To have rejoiced in the Spirit on our behalf, 
Luke 10.21.  because we h●d our minds illuminated to understand those things that belong to the Kingdom of God, and our salvation. Even, as elsewhere he defineth the happiness of man to consist herein, namely, To know God, 
john 17.  the only true God, and wh●m he hath sent, jesus Christ. Agreeably whereunto Augustine saith, Infelix homo qui scit illa omnia, Te autem nescit: 
August. 5. Confess. cap. 3.  beatus autem qui Te s●it, etiam si illa nesciat, etc. Unhappy is the man that knows all those things, (all secular learning) if he know not Thee; but happy is he that knoweth Thee, although he be ignorant of the rest. But he that knoweth Thee, and the rest too, is never-a-whit the more blessed, for the other things sake, but for Thee only; if knowing Thee, he glorify Thee as God. So Augustine. The knowledge of God therefore, that is the one thing that is necessary; that maketh a Christian, that lifteth us up unto God, that coupleth us unto him, that justifieth, that saveth, that worketh all in all. Now, by knowledge, I understand, and the Prophet in my Text understandeth not a bare apprehension or sense of the mind, that there is a Divine power, greater and mightier than all; for so much the most barbarous Heathen were not without: They could say, D●us videt omnia, Deo commendo, etc. as Tertullian showeth: yea, as Saint james saith, The very Devils believe, 
Tertull de testimonio animae. james 2. Clem. Alexandr. 5. stromat.  and tremble, (they have a kind of belief, therefore they have knowledge) butalso a consent, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Clemens Alexandrin. calleth it) and persuasion of the heart, touching both the Providence of God, that he worketh all in all, & all for the best to them that love him: also, and especially touching his mercy, that he will grant pardon to the penitent, even to them that crave it for his Son's sake: and lastly, touching his bounty, that he will everlastingly reward as many as are his, even as many as believe in his Name. This is that saving knowledge which the world knoweth not, neither is it revealed by flesh and blood, but by the Spirit of our Father which is in heaven. This is that knowledge, whereof the Prophet Esay speaketh: By his knowledge shall my righteous servant justify many: for he shall bear their iniquities. 
Esay 53. Math. 13.  This is that knowledge, That precious treasure, which so soon as a (wise) man findeth, for joy thereof he departeth and selleth all that he hath, and buyeth the field. Briefly, this is that knowledge, in comparison whereof, Saint Paul counted all things loss, 
Philip. 3.  even dung, that he might know Christ, and the virtue of his resurrection, and the fellowship of his afflictions, and be made conformable to his death. To conclude, this is that knowledge, which whosoever seeketh, is Wise; whosoever getteth, is Rich; whosoever keepeth, is Strong; nay, virtuous, nay, happy, nay, twice happy; happy in this world he is by faith, and happy in the world to come he shall be by fruition. This knowledge the Lord vouchsafe to engraft in them that want it, and increase in them that have it, and make fruitful in all, to the purging of our consciences in this life, and the saving of our souls in the Day of the Lord jesus. To whom with the Father, and the blessed Spirit▪ be all honour and glory. Amen.   

A SERMON UPON THE sixth OF JOHN. THE SECOND SERMON.  JOHN 6. Vers. 67.68, 69, 70. 
jesus therefore said unto the Twelve, Will ye also go away (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉?) Simon Peter then (or therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) answered him, Lord, to whom shall we go? Thou hast the words of everlasting life. And we have believed and known, (Hebraism, for we do believe and know) that thou art the Christ, the Son of the living God. Have not I chosen you Twelve, and one of you is a Devil?  
NOthing moreuncertaine than the minds of the multitude, you cannot tell where to have them; nothing more unconstant than their minds and hearts, you cannot tell when you have them; nothing more ungrateful or a worse esteemer of men's deserts, you cannot make account of any recompense ftom them: humorous, clamorous, unrespective; these have been their proper adjuncts. Look but upon two or three examples, Regium est, cum bene feceris, malè audire, (It was the complaint of a great King) that is, It is the Fate of Kings, to be rewarded with evil speeches, for their good deservings. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; It was said of another King, Agamemnon deserved well of the Grecians, but he was rewarded with bands, or cruel death for his labour. Neither have Gods people been free from these faults. None e for more faithful in God's house then Moses, none deeper in God's Book, none more graced with miracles, none more careful of the people's good, etc. Yet if any fear of hunger, or thirst, or enemies, etc. do assail them, presently they are ready to return into Egypt, and to that end to elect another Captain in place of Moses (as you may see in Exodus, and the Book of Numbers,) so great interest had he in them. I skip over Samuel, David, jeremy, and other Kings, and Prophets, and righteous men. Come we to Saint Paul and his Galatians: his I call them, because he had begotten them in the Gospel, and as a Nurse cherisheth her children, so was he tender among them: but when he came to reap fruit from them, he found that he reckoned without his Host, and so was disappointed of his hope. At the first, I grant, they received him as an Angel of God, even as Christ Ie●us, they were ready to pull out their own eyes, and to give them to him, if they would do him good; but after they had hearkened once to seducers, which turned them away from the simplicity of the Gospel, than was Saint Paul no longer a Father unto them, but an enemy, and in stead of plucking out their own eyes, they seemed forward enough to pull out Saint Paul's, to do their false apostles pleasure; so great hold had he of them. Neither did they better entreat the Lord of the house, Christ jesus himself; for these were but his servants. It is true, the Father said, They will reverence my Son; and indeed so he well deserved, for he went about doing good, and healing all that were possessed of Devils, or visited with any other sickness, for God was with him. He spoke so divinely as never man spoke, his enemies being witnesses, yea the people wondered at the gracious words that proceeded out of his mouth, and flocked betimes to hear him, and hung as it were upon his shoulders. Thus Christ might seem to say of them; My beloved is mine, and I am hers, I have married her to myself in righteousness, judgement and mercy. But all this was but Honeymoon, or as the hasty Summer fruits; within a while they became rotten and corrupt, and forgot their first love. Nay, for a word spoken, which that they did not understand, was their own fault only, they gave him the back, and became Apostates. Look a little higher upon the 51. verse, and so downward. Because Christ said, that he was the Living Bread that came down from Heaven: And, Except ye eat of the flesh of the Son of man, and drink of his blood, you have no life in you: Hereupon groweth a quarrel, and such a quarrel, as will not be taken up by any Apology or mediation, but they must needs part; yet all Laws, and common reason also will allow a man to interpret his own meaning, and when he professeth that he speaketh figuratively, and spiritually, he ought not to be taken properly and carnally. When Christ affirmeth and averreth, that the words that he speaketh, are Spirit and life, that is, are spiritually to be taken, and then they will give life, (as Augustine full well expoundeth, Spiritualiter intelligenda sunt. 
A●gust.  Intellexisti spiritualiter Spiritus & vita sunt? Intellexisti carnaliter? E●iam sic illa Spiritus & vitae sunt, sed tibi non sunt: Hast thou understood them spiritually? Then they be Spirit & life. Hast thou understood them carnally? Even so also they be Spirit and life, but to thee they be not.) Should not this content indifferent men, though neither himself, nor others had spoken so before? But now it hath been an usual thing with Christ, by a kind of Anagoge, to deduce matters from the currant carnal ●ense, to an heavenly understanding; and therefore with more equity may he be allowed here. You know, Math. 12. when one said to him, Behold, thy mother and thy brethren stand without▪ 
Math 1●.  desiring to speak with thee; He answered and said, Who is my mother, and who are my brethren? And stretching out his hand upon his Disciples, he said, Behold my mother and my brethren; for he that shall do the will of my Father which is in heaven, he is my brother, sister, and mother. Thus Christ. Now I ask, Was Christ ashamed of his kindred? By no means; for he taught others to honour father and mother, and not to turn away their eyes from their own flesh; therefore himself would not be found defective in that duty. But this is that that Tertullian saith, Hoc dicto usus est ad excutiendam importunitatem ab opere revocantium; That is, By this saying, he would meet with, and shake off their importunity or unseasonableness, that withdrew him from his work; and therefore I say, that he denieth that simply in show, which he denieth not but in comparison indeed; namely, that if any hinder him in his heavenly vocation, he would not take him for his kinsman. So john 4. 
john 4  My meat is to do the will of him that sent me, and to finish his work. Had he no other meat at any time? Yes, he did hunger and thirst, and eat and drink as other men do; but in comparison of this, he cared not for the other, this was meat and drink to him. So the Prophet Esay, Is not this the fasting that I have chosen, to lose the bands of wickedness, 
Esay chap 58.  to take off the heavy burdens, and to let the oppressed go free, etc. To deal thy bread to the hungry? etc. There was another bodily fasting, (or pinching of the belly) but that was nothing to this spiritual One. So another Prophet, Rend your hearts, 
joel  and not your garments; And another, Circumcise the foreskin of your hearts, etc. Neither do the Scriptures only use to speak thus, but ordinary wise men also, whether they were in the Church or out of the Church. What, dost thou mean to angle for Trout, and Gudgeons, or the like? Thy angling is Castles, and Towers, and Forts, etc. said Cleopatra to Marcus Antonius. Do you ask me where be my jewels? My jewels are my husband & his triumphs, said Photions' wife. Do you ask me where be mine ornaments? My ornaments be my two sons, whom I have brought up in virtue and learning, said the mother of the Gracchis. Do you ask me where be my treasures? My treasures be my friends, said Constantius, the father of Constantine. Briefly, do you ask me where be my hands? 
Eusebius.  My hands are the poor, the blind, and the lame, whom I keep of alms, said Amadeus. Lastly, do you ask what is the Romans their science or occupation? I confess, (saith the Prince of Latin Poets) Others can paint, and carve, and play the Orators, and play the Astronomers artificially, but, Tu regere Imperio populos Roman memento, etc. Hae tibi erunt Artes, etc. Thine Astronomy, and thine Oratory, and thy carving and painting, etc. must be to keep in obedience Nations, and to be good to them that live in obedience; and as for the proud and refractory, to keep them down; this must be thy Art. Even thus you hear that our Saviour is not singular in his phrase in this 6. of john, touching Eating his Flesh, and drinking his Blood, but that the same in Analogy is used elsewhere by himself, and every where by others. And to say the truth, why should our Saviour be thought to speak more properly and naturally, when he saith to us, You must eat the Flesh of the Son of man, and drink his Blood; then when he saith of himself, My meat is to do the will of Him that sent me, & c? Yet of the former speech, our Adversaries the Romanists take hold of, as did also the Capernaites before them, & to the later they take no exception. It is certain that it was Scandalum acceptum, non datum; our Saviour spoke none otherwise than he might do; but these men took it otherwise then they ought to do. And who took it in ill fashion? The Text saith, Many of his Disciples when they heard this, said, This is an heardsaying, who may abide it? Yea further, that Many went back & walked no more with him, ver. 66. If the vulgar Gnain Haarets, had cavilled with a few of the better sort only, or if they had kept their dislike to themselves, or if they had contained themselves within words, it had been another matter, (Mortui non mordent: so words be but wind, Verba dum sunt, and so Muti non mordent.) But now, for his own Disciples to do it, and not a few of them, but many, and not within themselves, but to utter it openly, and to proceed from words to deeds, and (de facto) to fall from him; as it made their sin the more sinful, so it might make Christ's Passion the more passionate, though all his passions were sanctified, and always without sin. Well: after much preparation & ridding of the way, (all necessary for the clearing of the occasion) we are come at the length to the Text itself; Wherein note with me three things: A question, An answer, & A reply. The Question, and Reply, are moved by our Saviour, the Answer by Peter. The Question is tentatory, [Will ●ou also go away?] I have deserved better of you. The Answer is partly indignatory, [Lord, to whom shall we go? thou hast the words of eternal life.] (He seemed to take it ill, that their fidelity was questioned;) pa rtly Protestatory, [We believe and know that thou art the Christ, the Son of the living God.] Lastly, the Reply is Expostulatory, Have I not chosen you twelve, and one of you is a Devil? As if he said, Ye are not all sound at the heart, ye are not all the men that you would be taken for. For the first, namely, the Question. As all have not faith, 2. Thess. 3. 
2. Thess. 3.  So all have not continuance in the faith. You ran well, who did let you, that you did not obey the truth? Gal. 5. and chapter 3. 
Galat. 5. Galat. 3.  Are you so foolish, that after you have begun in the spirit, you will end in the flesh? So it is, No man is crowned, except he strive lawfully, that is, except he hold out a conqueror to the end. And, No man putting his hand to the plough and looking back, 
Luke ●.  is meet for the Kingdom of God. Therefore the Grecians significantly call end and perfection by one and the same word. And Cyprian speaketh sensibly, Quicquid ante finem fuerit, gradus est, 
Cyp●i. de simplic. Fraelator.  quo ad fastigium salutis ascenditur, non terminus quo iam culminis summa teneatur; That is, Whatsoever is before the end, it is a step, whereby we climb to the top of salvation, but it is not the uppermost griece, whereby the highest point of the top maybe taken hold of. A man may be tumbled down from the ladder, as well when he is within a round or two of the top, as when he is in the midst, or below the midst: and a man may make shipwreck, when he is within a ken of land, as well as when he is a thousand miles off. What had it profited Peter, to have escaped the first and second watch, if they had stuck at the Iron-gate, and had not passed thorough that also? And what did it benefit Samson, to have withstood and eluded Delilahs' temptation three several times, when in the fourth he gave ground and was overcome? Who maketh account of land Oats that shed before the Harvest? or of fruit, be it Apple or Pear, that falls from the tree before it be ripe? If you hear these things, happy are ye if ye do them, saith Christ; and if you receive the Word once with gladness, happy are ye, say I, if you continue in liking of it. It is not an ordinary or light sin to fall from the Grace of Christ, neither was it a small fault of these Disciples, having been once enlightened, and tasted of the good gift of God, to forsake Christ in the open field, and to turn to him the back and not the face. No marvel therefore, if Christ seem so to wonder as he doth, at their back-sliding; & if he be so careful to admonish the twelve, that they follow not their steps; but be warned by their falls: Will ye also g●e away? As if he said, Though Israel sin, yet let not judah transgress: You are they that I have framed and fashioned for my self, the graft of mine own setting, the shaft of mine own Quiver, that I may be glorified: therefore though all should be offended because of me, yet be not you offended; though all should go back, yet be not you as they that withdraw themselves unto perdition; for surely your punishment should be so much the heavier, by how much God's mercies in so calling and trusting you have been the greater. To this effect our Saviour. Now here a couple of questions may be demanded; the one touching our Saviour himself, the other touching his Elect. Christ demandeth of them what their mind was? doth not this somewhat question his omniscience? Again he asketh them, whether they would forsake him? doth not this call in question the stableness of God's counsel touching the Elect? These be the two questions which I will answer in a word or two. Touching the first: It is certain, that as the Father hath life in himself, and light, and wisdom, and knowledge: so he giveth his Son to have the same in him, nay he hath the same of himself as he is God. No want in the Godhead may be imagined, nor degrees of having, but all is perfect and at once, yea and from the beginning. He therefore being jehovah, and Shaddai, all-being, and ever-being, all-sufficient, and ever-sufficient, may not be thought to have asked this question, to be better informed for his own part: for he knoweth all, and needed not that any should testify of man, for he knew what was in man, 
john 2. john 12.  john 2. But as in the 12. of john, Christ saith, This voice came not for my sake, but for yours. So may we say of Christ's words in my Text, that they were not uttered for himself, but for us. It was good that the world should be satisfied concerning the resolution of the Apostles to follow Christ, whatsoever came of it, for their honour, for our example, for the glory of God, in giving such gifts unto men. Therefore doth the Lord bring forth their righteousness as the morning, and causeth their faith to break forth into confession. They believed, and therefore did they speak; We also, if we believe, we will speak, and will not be ashamed of him before men, lest he also be ashamed of us, before his Father which is in heaven. It is worth the remembering, 
Plutarch de Isid. & Is●r●●.  that Plutarch in his book of Isis & Osiris, writeth of the Peach, namely, that the Egyptians of all fruit, did make choice of that, to consecrate it to their great Goddess, for this cause, because the fruit thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is like to one's heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the leaf to the tongue. Indeed when the heart and the tongue go together, than the harmony is sweet, and the service pleasing both to God and man. Even as Saint Paul setteth down the perfitness of our duty, 
Rome 10.  and consequently of our happiness; With the heart man believeth unto righteousness, with the mouth he confesseth unto salvation. This therefore may seem to be a special cause why Christ demandeth of the twelve, whether they would play the Turne-coats, as some others did, namely, to draw forth their confession and profession of their faith. As for the other doubt; Whether the Elect can fall away? the same will easily be cleared, if we agree upon the terms of Elect, and falling away, namely, if we understand by Elect, such as are chosen according to the purpose of grace, unto an inheritance immortal, undefiled, that fadeth not away, reserved in heaven for them; and by falling away, an utter departing from the fellowship of the Saints, and an utter renouncing of the truth revealed. The truly Elect cannot so utterly become castaways. If then man and the world, and the Devil were stronger than God, than the gifts and calling of God had repentance; then Christ should not love to the end whom he loveth; yea, than some should be able to take them out of the Father's hand. All which points, and twenty more to this purpose, are directly contrary to God's Word, which cannot lie. Therefore we conclude that a man truly Elect, cannot throughly perish. I grant, Saul and judas were Elect or chosen, but it was to an office, not to the Kingdom of glory. Peter and others fell away, but it was for a time, not finally, they wavered and staggered, and felt some eclipse in their faith, but the same was never extinguished nor rooted up. Christ prayed for Peter, and not for him only, but for as many as should believe in his Name, john 17. that their faith should not fail; And can Satan or all the power of hell prevail against Christ's prayer? Praedestinatorum nemo cum Diabolo peribit, 
August. 13. de Trinit. cap. 16.  nemo usque ad mortem sub Diaboli potestate remanebit: None of the predestinate shall perish with the Devil, none (of them) shall remain under the Devil's power, even unto death, as Saint Augustine speaks. And in his book De Catechizandis rudibus, Cap. 11. ●erusalem shall be delivered, and none of her shall perish, for he that perished, was not (a Citizen) of her. Thus he. He learned it of Saint john. They went out from us, but were not of us, etc. Let us end this point with another testimony of Austin more pregnant and plain then either of them. 
August. de Correp. & great. ca 7.  Horum (he speaketh of the Elect) si quisquam perit, fallitur Deus, sed nemo eorum fuerit, quia non fallitur Deus; Horum si quisquam perit, vitio humano vincitur Deus: sed nemo eorum fuerit, quia nulla re vincitur Deus: that is, if any of the Elect perish, God is deceived, but none of them perisheth, because God is not deceived: if any of them perish, God is overcome by man's fault (or naughtiness:) but none of them perisheth, because God is overcome of nothing. Well, having thus untied the two knots or doubts that might seem to entangle the Text, let us return to the same again, and see what further we may learn out of it, [Will ye also go away?] Plutarch writeth of Brutus, that this was a great content, and comfort to him at his end, that though he had Crebra transfugia of the common sort, 
Plutarch.  many of them forsook him, and turned to the enemy, yet none of his friends or near ones forsook him. On the other side it must needs be a great corrasive to Caesar's heart, that Labienus, that had done him so worthy service against the Galls nine or ten years together, left him in the quarrel between him and Pompey, & took Pompey's part. I have nourished & brought up children, & they to rebel against me, this cuts my gall, saith God in effect in Esay. 
Esay.  What, my son that came out of mine own bowels, to minikin the matter against me? nay, to make head against me? This is such a matter, as would make a man exclaim. Be astonished, O heavens, and blush, O earth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What, thou my son, 
Sueton. in jul. Caesar.  said one to his near one? He made resistance against others, saith the story, but when he saw his own natural to draw upon him, than he was weary of his life, than he desired to live no longer. Therefore herein appeareth Christ's magnanimity, that he was not daunted for the perfidiousness of the runaways, but all the while he had them that were of best note, to stick unto him, he reckoned not for the Apostasy of others. Let us be of the same mind (Beloved.) Suppose all should cowre down cowardly, save three hundred; nay, suppose that all should worship the Image that Nabuchadnezzar of Rome putteth up, save three; nay, suppose that all should bow their knees to Baal, or worship the golden Calf, save Elias and Moses, should this make us to go away? Nay, greater is he that is in us, than he that is in the world, saith our Saviour; And more there be which be with us, than they that be against us, said Elizeus, and saw Elizeus. It is all one with God, to save with few or with many: and so it is all one with God to justify with few or with many. Do you not see (saith Chrysostome, 
Chrys. Hom. 26. ad pop. Antioch. ) that it is better to have one precious stone, then to have many halfe-penies? that it is better to have one eye whole, then that the same one being dazzled, to have much fault in the hole? to have one sound sheep, then to have ten thousand scabbed ones? Quid mihi cum multitudine? What have I to do with the multitude? etc. So before him Cyprian, Non attendas numerum illorum: melior est enim unus timens, 
Cyprian. li. 1. ep. 3.  quam mille filij; impij;: Never regard their (great) number; for better is one devout man, than a thousand wicked ones. When one told a Lacedaemonian, that the Persians would shoot so many arrows at them, that they would take from them the light of the Sun: Then, said he, we will fight in the shadow; Nos ergo in umbra dimicabimus. When Constantius told Liberius, that he was no body, in comparison of all the World, that had condemned Athanasius; Liberius told the Emperor again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Word of faith is nevertheless the Word of faith, though I be alone. Indeed we are taught by the Prophet Esay, Chapter 8. 
Esay 8.12.  Say not you a conspiracy, to whom this people saith a conspiracy, but sanctify the Lord of Hostes. And by Moses before him, 
Exodus 23.  Thou shalt not follow a multitude to do evil; For why? They are transported many times rather by passion then by reason, and if one lead the way, they follow on like sheep that want understanding, and stay not till they come to a downfall, nor then neither. Take for example the Ephesians, Acts 19 Demetrius bloweth the coals, and presently the whole City is upon a light fire, yea, and upon an uproar too, one cryeth one thing, and some another; and the assembly being out of order, the more part knew not why they were come together. And the case standing thus many times with the multitude, should any wise man pin his faith upon their sleeves, and hand over head do whatsoever he seeth them to do, or shun whatsoever he seeth them to forsake? Will you go away, because many that have been Disciples do go away? Alas, beloved, the Camp never wanteth Turne-coates, nor the Commonweal Traitors, nor a Society false brethren, nor the Church of Christ, hollowhearted Christians. There go from us to them, and they turn from them to us: these things ebb and flow, and be as changeable as the Moon. In this confusion of things, what is to be done? In war, the straggling or staggering Soldiers resort to their Standard and Colours, and call to mind their watchword; also in Peace they harken to the Proclamation, and view the same also, whether it be authentically warranted; If they find either the hand to be counterfeited, or the seal to be the seal of an usurper, or him that pretendeth to be his fellow, to fail in the watchword, than they flee from him, and will not abide with him, lest they fall into the same danger of Law. So should it be also in this hurlyburley and difference, who are true subjects and Soldiers, who not? who good Citizens, who bad? Antichrists' favourites pretend a Proclamation as well as Christ's, also they would be counted as faithful Soldiers, as whosoever is most faithful: should not their voice be marked, their Commission perused, their watchword called for? By their fruits ye shall know them, saith Christ, that is, by their Doctrine, showeth Vincentius Lirinensis, 
Vincent Lirinen.  (not so much by their conversation:) for howsoever they will go about to make it good by the sentences of the Law of God, yet they will be found to breathe forth Nouitiu●n virus; New poison, and to open (and vent forth) profane novelties. Bid them pronounce Shibboleth, and they will pronounce Sibboleth; bid them speak the Language of Canaan, they will utter half the Language of Canaan, and half the language of Ashdod. For example; Be not the Scriptures the rule of our faith, the direction of our steps, & c? Yes, they will grant after a sort, they be a rule, but not adaequata regula, there are other rules beside, namely, Traditions. But Christ saith, Search the Scriptures, for in them you think you have eternal life, and they are they that testify of me. Search the Scriptures. He doth not say, Search or inquire after Traditions. The Scriptures testify of me. Why doth not He send them to something else, if any thing else were to be trusted? Surely, that which Tertullian saith of the Apostles, that if either they knew not all things themselves, or knowing, did not teach others, they subjected Christ to reproof, that sent forth his Apostles either minus instructos, aut parum simplices, either not sufficiently instructed, or not such plain dealers as they ought to have been. This, I say, may seem justly to be objected to Christ, even primarily, namely, if there were any other means (worth the talking of) whereby we might learn Christ, and consequently attain to eternal life, any other besides the Scriptures, than Christ in not revealing the same, necessarily bewrayeth either want of knowledge, or want of charity, (want of knowledge, if he were not acquainted with the same; want of charity, if he would not impart the same:) but now both these imputations ought to be as far from the Son of God, as heaven is distant from the earth, yea, and from hell too. Therefore we are to rest upon the Scriptures, & hold them to be sufficient witnesses of Christ, even without tradition. O, but though he do not send us to Tradition, or to the report of Fathers in that place, 
Math. 23.  yet he doth elsewhere, as Math. 23. The Scribes & pharisees sit ever upon Moses Chair: all therefore whatsoever they say unto you, keep, and do, but according to their works do not. The Successor of Moses his doctrine must be obeyed, much more then, the Successor of the Apostles. I answer first to them, then to their allegation. To them thus, namely, that in 1. Peter 5. they are content to understand by Babylon, Rome, to gather thence, that Peter sat there; not marking how deeply they wound themselves. If Rome were called by that name in that Epistle, why should it not be as well understood so in the Revelation? and then the great whore, which was to make all the world drunk with the Cup of her fornications? So here to get some privilege to their Chair, and to the Chair of their fathers, they will needs have themselves the successors of the Scribes, and pharisees, even those that contradicted the Son of God, and at the last crucified him. Like fathers, like children. Secondly, to the Allegation I answer with Origen (alleged by their Aquinas,) Omnia quae dicunt nobis ex Lege intelligentes sensum Legis, 
Origen.  etc. All that they say unto us out of the Law, understanding the sense of the Law, (that is, understanding it rightly,) that we must do. Otherwise if they do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if they preach another Gospel but that which we have received from the Apostles, (who committed the same they taught to writing, to be theground & pillar of the Church, as Irenaeus saith) he is to be accursed, 
Irenaeus  though he be an Angel from heaven. And that the pharisees were not simply to be followed for all the Chair, it is manifest hereby, that Christ, Math. 16. warneth his Disciples to beware of the leaven of the pharisees, that is, of the (false) doctrine of the pharisees. 
Math. 16.  The pharisees therefore had their leaven: then all was not sweet bread that came from them: the people than were bound to taste and discern their Doctrine, whether it were agreeable to the Scripture, and if not, to cast it away. And indeed, if an Angel's Doctrine is not simply to be admitted without trial▪ 
Gal. 5  Gal. 1. is the pharisees their Doctrine, (either former pharisees or later,) because of a Chair & succession, without question to be embraced? Suspecta est Lex quae se probari non vult, saith Tertullian. 
Tertull. Chrysostome.  And, Non Cathedra faci● Sacerdotem, sed Sacerdos Cathedram, saith Chrysostome: Therefore if ye [go away,] for these Facing-cardes of multitudes or Chair, unhappy are ye. Harken we rather to Chrysostome, in the 2. to Timothy, Hom. 2. 
Tholem. in 2. Tim Hom. 2.  If one pervert the Doctrine of the faith, obey him not, though he be an Angel, but if he teach those things that be right, then mark not his life, but his words. And to Cyril his rule, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mark not what is now done, but mark what is written. [Will ye also go away?] O, but many wise, 
Cyrill Catechis.  and learned, and great ones fall from your cause daily, Ergo. I answer first with Tertullian, Some build their ruin, saith he, hereupon. Quare illa vel ille fidelissimi, 
Tertull. de prescript. advers. Heretic.  prudentissimi & usitatissimi in Ecclesia in illam partem transierunt. Why such a woman, or such a man, being most prudent and faithful, and famous in the Church, went the other way, took part with the other side. Quis hoc dicens, non ipse sibi respondit, neque fideles, neque prudentes, neque usitatos aestimandos, quos Haereses potuerint demutare? Who speaking so, hath not made himself answer, to wit, that they are not to be reckoned, either for faithful, or for wise, or for famous, whom Heresies could alter, & c? What then saith he further? If Bishop, or Deacon, or Widow, or Virgin, or Doctor, yea, or Martyr also shall swerve, (slipped) from the rule, therefore shall Heresies go for truth? Veritatem videbuntur obtinere? Ex personis probamus fidem, an ex fide personas? Be we (saith he) to try faith by persons, or are we not rather to try persons by faith? Thus Tertullian, and thus is my first answer. Secondly, I answer, that if a score were made of such as have fallen away from either side, and we should have a several skinker of their men, to fill unto our men, as the old Poet saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Many, and many a one, (even ten for one) should want a skinker. I grant, at the first it was thus, as the pharisees said of our Saviour, 
john 7.  john 7. Doth any of the Rulers, or pharisees believe in him? But this people which know not the Law, are cursed. And, Not many wise, not many noble, not many mighty, are called, etc. For the beginning of all things are rude and weak, and the Sun must have a time to overcome the night, and to get above our Horizon. And were the Children of Israel delivered out of the bondage of Egypt, or of Babylon, either in a year or two? But when it was once brought to light, and had once audience granted, did it ever want favourers? nay, did it not get ground over Popery, even, as Christianity did over Gentilism, till they thought there was no way to keep it down, but only by cruelty? The Egyptians took this course in Egypt; so did the Paynims in the Primitive time of the Church: and as these could not prevail, no more could the Romanists. Let me tell you a Story. Pyrrhus' assayed to corrupt Fabricius with gold: when that would not serve the turn, than he caused to be presented before him, a terrible huge Elephant, thinking that such a beast would have cooled his courage. But Fabricius never startled at the matter, but remained Fabri●ius still, that is, undauntable, and unmoveable; Neither did thy gold taint me yesterday, nor yet doth thy Beast scare me to day: Thus Fabricius. There have thousands of such Fabricij been found amongst our men, that have counted rebuke for Christ's sake greater riches, than the treasures of Egypt, yea, and that chose rather to offer their bodies to be sacrificed in fire at a stake, then with betraying the Truth, to retain their old honours and pleasures, or to have new heaped upon them. They also (our Adversaries, I mean) talk now of their sufferings, of the loss of their goods, of their imprisonments, yea, and of the Martyring of some of their Priests, etc. And this their Factors make a motive, to persuade some to go away, and to justify them that stand out, and continue Recusants. But Stephen ceaseth not to be a true Martyr, for all that the Blasphemer in L●uiticus, and Achan in josuah were stoned as well as he: neither were Empedocles before Christ's time, or Peregrinus after Christ's time, ever the near to be Martyrs, for all that they passed thorough the fire, and were offered as it were therein, as well as Polycarpe, & many other godly men and women, in the Primitive time. - Sat fas liceatque perire Poetis Inuitum qui seruat idem facit occidenti. If they will▪ needs entangle themselues with those hampers, that are made against practisers against the State, who can help them, who will almost pity them? Do their States, nay, do their Popes allow Priests to be practisers against them? No, nor Bishops, nor patriarchs, nor Cardinals neither. Did not the Florentines hang by the neck the Archbishop of Piso, for conspiring against the two Medici's? Did not urban the sixth drown Cardinals by sackefuls, for practising against him, with the Antipope? Did not Eugenius the fourth commit to Ward (in the Castle of Sancto Angelo,) yea, and there execute john Coructan, the Patriarch of Aquileïum, for the like offence? Did Leo the tenth, after him, spare Cardinal Petruccius, (that I speak nothing of Cardinal Adrian,) by whose special means he had been made Pope, when he went about to poison him? No: nor Pius the fourth, he did not spare Cardinal Carafta (his predecessors Nephew) to whom he was most bound for the Papacy. Did not Saint Peter long agone rule it both to them and us? Let none suffer as an evil doer, or as a busybody in other men's matters. And Austin after him, & out of him, 
Aug. Epist. 167.  Martyrs veros non facit poena sed causa: It is not the punishment, it is the cause that maketh a true Martyr. For our parts, we say unto them, 
Optatus lib. 3.  as Optatus doth to their like; Nulli dictum est, Nega Deum. Nulli dictum est, Incende Testamentum. Nulli dictum est, Aut Thus pone, aut Basilicas destrue. ●stae enim res solent Martyria generare. That is, To none of them hath it been said, Deny God. To none of them hath it been said, Burn the New Testament. To none hath it been said, Offer incense, or throw down Churches, for these things are wont to engender Martyrdoms. Thus Optatus, lib. 3. And I pray you, is not our cause like to Optatus his, and theirs to the Parmenians? When have our Magistrates urged any of them that have been sent from Rome (much less Recusants) to deny God, except they make him of Rome to be their God? Nay, both they and we do exhort them with all instance, to turn from that vanity, and to trust in the living God. Cursed be he that trusteth in man, and maketh flesh his arm. So, When do we urge them to burn the Bible, or any part of the Bible? Nay, this hath been their fault, (and sticketh to them for infamy, like the Leprosy of Gehezi) To set fire upon the translated Bibles wheresoever they could find them, and to burn them by hundreds on an heap; yet the worst translation (made by our men,) is founder, and more agreeable to the Original, than the Translation of the Seventie: and yet the Apostles themselves suffered the same, nay, used the same, (as is evident to the Learned:) so far were they from defacing it. To be short, When and where have our men forced them, yea, or persuaded either, to put Incense upon the Altar, or to throw down Churches? Nay, it is their proper guise; even now in the time of the Gospel (when shadows and carnal worship should cease,) to perfume their Altar, and their vestments, and many things that I know not, nor care to learn, and it hath been their ordinary practice, where they have been the stronger, to destroy not only Churches, but also as many as have been assembled in them to hear God's Word, and to receive the Sacrament, even bloodily and butcherly, with a rage that reached up to heaven. Witness the Massacres that they made at Vassey, at Merindol, and Cabrias, in Piedmont, in Calabria, and where not? So that we have great cause to flee from them, (not only to go away,) and they no cause to flee from us, who never thirsted after their blood, nor drew it but constrained, and in our defence. But to what purpose all this? Since they whom it concerneth are not here, and them that are here, it doth not concern; yet as our Saviour made full account, that some of his Auditors would relate unto Herod what opinion he held of him, and therefore said unto them, Go ye, and tell that Fox: So we are content, that they take information by some of you, that we maintain, and are instant, that there is cruelty in their side, and not in ours, and a good cause with us, and not with them; and therefore that there is cause why they should return to us, and no cause in the world why we should turn to them. And let so much be spoken of the Question. It followeth, [Simon Peter therefore answered him, Lord, to whom shall we go? thou hast the words of everlasting life. And we have believed and known (for we do believe & know, Heb.) that thou art the Christ, the Son of the living God.] In this answer Saint Peter doth two things; First, he denyeth flatly, that he or his fellow Apostles have any such meaning. Then he bringeth reasons of their constant adhering to him. The denial is set forth by way of Interrogation for more vehemency sake, and containeth in it a reason drawn from the excellency of Christ before other teachers, Lord, to whom shall we go? meaning there was no Master worth the thinking of, in comparison to him, and therefore that they were far from any such purpose. The reasons drawn from the excellency of Christ, are two. The one, from the excellency of his Doctrine, [Thou hast the words of everlasting life;] the other, from the excellency of his person, [Thou art the Christ, the Son of the living God.] Our heart and conscience telleth us so much, therefore we are not men, but devils, if we forsake thee. To this effect is Saint Peter's answer in the name of his fellows. Let us take the words before us in order as they lie, and first, speak of the Interrogation. Simon Peter therefore answered him, saying, Lord, to whom shall we go? The first thing that we are to learn out of these words, is this, namely, That truth, and a good cause, hath always some to maintain it. The Disciples fell away, yea, many of the Disciples fell away, yea, they fell away so, that they came no more at our Saviour, as the Text hath it: but yet he was not left without witness, he had the Apostles to bear record to him, and to stand for him. So the High Priests and the Elders, yea, and the whole multitude of the jews cried out against him, and would not otherwise be satisfied, then with his death; but joseph of Arimathea, a Counsellor, a just man, and a good, consented not to their plots and practices, Luk. 23. So Obadiah was not carried away with the stream of the time, to kill God's Prophets, and those that worshipped the Lord with holy worship, but hid them in Caves, and provided for them, though it were with the jeopardy of his head. So Reuben, 
1. Kings 18.  though he had sinned before a great sin, and had highly offended God thereby, and his father too, yet in this, no question, he pleased both, that he dissented from his brethren's bloody design, to murder their bother joseph, 
Genes. 37.  and both dissuaded them, and delivered him. The like example of constancy and magnanimity appeared in Caleb, and josuah, Numb. 14. who opposed themselves, not only to their fellows being ten to two, but also to the whole Congregation of the Children of Israel, being an hundred thousand to one: against all they stood boldly, for the maintenance of God's glory, in the power of his might, and the truth of his promise, saying, Rebel not against the Lord, neither fear ye the people of the Land, 
Numb. 14.9.  for they are but bread for us, their shield is departed from them, and the Lord is with us, fear them not. Thus they; and this was counted to them for righteousness unto all posterity for evermore. Yea, that God that prospered the Midwives of Egypt, for not subscribing to the bloody decree of Pharaoh, and his Councillors, did also highly advance these his servants, not only bringing them into the Land of Promise, the place of rest where they would be, but also making one of them, General Captain over his people, an● giving him admirable victories, and the other also a great man, and a mighty, and of such vigorousness in his extreme old age, that he confesseth, that he was as lusty at eighty five years of age, as he was at forty, and as sufficient for managing matters of war, or matters of peace, as you may see, joshuah 14. Thus there is a reward with the Lord, and a special reward for them that cleave fast unto the Lord, 
joshuah.  and do sanctify him, both in their hearts, and in their tongues, as Peter doth in my Text, and will not be carried away by the example of the multitude, to think or say as they do. But on the contrary side, you know in the Psalm they are condemned, 
Psalm 50.  who seeing a Thief, run with him, and are partakers with the Adulterers. Yea Saul, though he threw never a stone at Saint Stephen, yet, because he kept the clothes of them that stoned him, he may be reckoned among the persecutors. Yea, Moses himself, that Saint of the Lord, at other times so zealous, so faithful, so courageous, yet, because at the waters of Meribah he did not sanctify the Lord, and rebuke the people for their rebellion, with that edge and resolution, as he ought to have done, is told plainly by God himself, that he should not enter into the Land of Promise, see it he should, but put his foot in it he should not. See the 20. Chapter of Numbers, and the 32. of Deuteronomy. Let us consider of these things, Beloved, It is a fearful thing to fall into the hands of the living God: It is a dangerous thing to deal remissely in his business, who is jealous of his service, and requireth the whole man. If this were done to Moses, a green Tree, what shall be done to a dry? And if Moses were condemned, because he was not so hot as he should have been, do they think to escape that are keycold? This I say, because some think, that they make Religion beholding to them, and God their debtor for ever, if they do not fall away from it as well as others, and if they do not openly blaspheme, and rail upon it, though in the mean time they speak never a word for it. But, as God said to Moses, I will make thee a greater Nation and a mightier than these, though all these should be brought to nought: And as Christ said in the Gospel, I tell you the truth, that if these hold their peace, the stones shall speak; So we may write upon it, that God is both able, and willing to defend his Truth, howsoever many shall agree to betray it, and rather than he will leave it unmaintained, he will open the mouths of the dumb, and the children that are yet unborn, shall praise the Lord. In the mean time, as it is said in Genesis, The Nation to whom they shall be in bondage, will I judge, saith God: And in the Gospel, Woe be to that man by whom offences shall come, and especially, Woe be to the man by whom the Son of man shall be betrayed: So let these men-pleasers, and place-pleasers know, that as they are ashamed to confess Christ before men, so he will not be pleased to confess them before his Father which is in heaven. Gordius the Martyr was of that mind: for being exhorted by a friend of his, to keep his conscience to himself, and not to profess it, made answer (as Basil writeth) that the Truth is not only betrayed of them that do (plainly) forsake it, but of them also that will not publicly confess it. Fulgentius was of the same mind, Nec immeritò talis seruus & abijcitur & punitur, etc. Such a servant (saith he,) is worthily rejected and punished, because by one and the same silence, he establisheth error, who being forestalled by error or time, doth not, by means of his silence, vouch and maintain the Truth: Even as, further saith he, he that doth not establish God's glory, doth evacuate it; and he that doth not refute and ward the blow of dishonour from God, doth no less than heap it upon him. Why? my Brethren, our cause is good, it is Gods, we have proved it so to be in hundreds of discourses; the times are favourable, we have the Bridegroom with us, why then should any man's heart fail him? o verè Phrygiae neque enim Phryges', 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They that be in pace Cerui, (I invert Tertullians' words) will they be in praelio Leones? will they be as valiant as the Lion in the day of battle, when the wicked compass them about at their heels, and draw them before Rulers, yea, and peradventure to a fiery trial, that show themselves as fearful as the Dear in the days of peace, in Halcyon days? They fear where no fear is, saith the Psalmist, the shadow of the mountains maketh these to fear, saith one, in the book of judges. By the Art of dissembling many think they have great advantage. The Protestant taketh them for theirs, for their coming to Church; The Romanist theirs, because they speak never a word against them: so they gain on both sides. Wherefore if they should be any thing busy (so they call sincere dealing,) than they should lose such a Gentleman's custom, and such a Gentlewoman's favour, etc. Thus the love of man casteth out the love of God, and the fear of man casteth out the fear of God. But where is Elias, even he himself, said Elizeus? Where is Brutus? I would thou wert alive, Brutus: it was once written under his statue. We may say, Where is Peter, and his spirit? He confesseth in my Text, and denieth not, but saith plainly, that there was none worth the looking after but Christ, nor no Doctrine worth the harkening after but his. It was a great blot to Osius of Corduba his reputation, (that had been a faithful Confessor in the days of persecution,) that following the sway, he was seen to be present, and an abettor in the Conventicles of the Arrians; and so those other Bishops did themselves most hurt, that deserved the imputation of Nazianzen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: All saving a few, followed the time. On the other side Paphnutius is much renowned in Story, for withstanding the greatest part of the Council of Nice in a cause of truth, wherein he also prevailed. And so in these last perilous times, Vergerius the Italian, and Dalthius the Hungarian, and Fricius the Polonian, excellent learned men, and great Statists, and two of them Orators, from great Princes deserved no less honour, though they had not so good success, (for Trent Conventicle would not be like Nice Council,) in manfufully proposing, and defending many points of Christian Religion, even as they are taught and urged by us. They learned it of the Prophet: I will speak of thy testimonies before Kings, and will not be ashamed. Or of Saint Peter in my Text, who answered boldly, and cared not who heard him, that Christ was to be followed, and he only. Let us also (Beloved,) be followers of Saint Peter in this point, and let this be our first note, or lesson, To be resolute. [Peter answered and said.] The next note is like to it, namely, That we be forward, yea and foremost too in a good cause. As Peter doth not strain courtesy, nor pause to see whether any other would speak, and ease him of his labour, but as though the weight of it lay upon his shoulders, he dischargeth himself of it valiantly and hardily. The Lord loveth a cheerful giver, saith Saint Paul, and so, The Lord loveth a forward Confessor, say I. Thou comest to see me the last of all my friends, saith Octavius to Tully, in Appium. And 2. Sam. 19 David reproveth the Elders of judah, for that they were behind to bring the King again to his house: he meaneth, that they were hindmost and lag. On the other side, Shimei, that had abused David so villainously for words, that no man was ever abused worse by any, for he called him man of blood, and man of Belial: yet because he was the first of the house of joseph, that came down to meet him after his restitution to his Kingly Estate, David thought himself bound to pardon him, and so assured him of his life by an oath. So much it importeth a man, what he doth well, to do quickly, and to do it betimes; then there is thank with God, th●n it is accepted of man. Even as David setteth forth his forwardness, saying, I made haste, and prolonged not the time to keep thy righteous judgements: and Saint Paul his, When it pleased God to reveal his Son in me, immediately I communicated not with flesh and blood, but went about that work. And james and john being called, Math. 4. forsook their ship and their father forthwith, and followed Christ: And Luke 19 Zacheus being bid to come down from a tree, came down in haste, and received him. Now, as this haste and forwardness is necessary, and to be used by all, so especially by them that are Ringleaders, and Captains of the flock. In their countenance there is hope and despair; in their courage there is life and death. If L. Martius had not bestirred himself, and showed an uncontrollable quick resolution, and an undauntable fiery courageousnesse, after the overthrow given to the two Scipio's, all had been lost in Spain, the name of a Roman had been no more in remembrance. This one example (for hundreds) for matters of war. So if Nasica had not presently, upon the hurly-burly stirred by the Gracchis, objected himself as a Bulwark against their seditious complotments, the Commonweal had been drenched in the gulf of sedition, out of which it would hardly have popped up: for the hearts of the valorous would have failed them for fear, and the hearts of the turbulent would have been strengthened. Thus one example out of hundreds for matters of peace. So if Saint Peter, upon the revolt of so many Disciples, and staggering peradventure of some of the Apostles, had hanged the wing, as they speak, or let fall his Crest, who doth know, but that many by his example, would have been drawn away to object cowardice, or amazed distraction? Therefore blessed be God, that gave such strength unto him, for by his strength, many were confirmed. Let us think of this (Beloved) specially, we that are, or should be men in Christ, let us reprove them that cannot abide wholesome Doctrine, and let us confute such, (upon occasion and modesty, and in order) as are contrary-minded, and teach contrary to the truth, that is, the Scriptures; For the Scriptures are true, and whatsoever is repugnant to the same, is falsehood. Let us not draw back and say, Why doth not such a one speak? and why doth not such a one? but rather as in a common fire, let every man bring his bucket of water to quench it; let every one presently put his hand to the work, and help to bear another's burden, and then he shall be blessed in his work. This is my second note, That not only we profess boldly, but also that we do it presently. The third note shall be shorter than the second▪ namely, that we be charitable. What in God's name, (might one say,) what means Saint Peter to be so liberal to undertake for others? He knew what himself would do, but he did not know what others meant. Cato refused to undertake for Catulus his honesty, (and none of better note for virtue than Catulus,) Cato therefore was a wise man. 
Ier●. 17.  So jeremy saith, The heart is deceitful and wicked above all things, who can know it? So Saint Paul, What man knoweth the things of man, but the spirit of man that is in him? Paul was an Apostle as well as he. How then could Saint Peter say boldly, To whom shall we go but unto thee? He should rather have said, To whom shall I go? To make the matter short, I answer in a word, that Saint Peter showeth hereby his great charity, which thinketh none evil; and his brotherly love, which conceiteth another as himself. The better a man is, the less evil he suspecteth to be in another; the worse a man is himself, the more naught he suspecteth to be in another. It is written of Nero by Suetonius, 
Suet●niu●.  that persuasissimum habuit, He was verily persuaded, that there was no continent man upon the earth: What marvel? he was most vicious, and most abominable himself. On the other side, Solon, that carried a natural heart to his Parents, could not be induced to think, that there was any use of a Law to be made against murderers of Fathers & Mothers. 
Na●ian. Epi. 27. Lege etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in julian. Guicciardin.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Nazianzen speaks, that which is free from naughtiness, is slower to suspect naughtiness. As it is written for example of Francis the fi●st, that carrying a generous mind himself, he thought he should be entreated with like generousness by his enemy. As on the contrary side, the brethren of joseph, that had used cruelty themselves, were no sooner brought within their brother's danger, specially their father being dead, but they said, It may be that joseph will hate us, 
Gen. 5●.  and will pay us again all the evil which we did unto him. Now St. Peter was not like to these later bad ones, but to those former good ones, or rather better than they. He knew whom he believed, and he knew that his own heart was established, and his faith built upon the Rock Christ, and therefore thought, that others would be as forward as he, and as firm as he. He never thought that any of the Apostles would play the Traitor, or that judas would be other than judas, that is, a Confessor. He knew peradventure that he was a Thief, and bore the bag, etc. but yet who would not look for reformation under such a Censor and Master? This made Peter to say not in the singular number, To whom shall (ay) go? but in the plural, To whom shall we? Let us be slow to anger, slow to judge, swift to pity, swift to hope. Saint Paul hoped of the whole Nation of the jews, that in time they should be saved, Rom. 11. And shall we despair of any particular man, that he belongeth to God, and that he may be reclaimed? O no, let us teach, let us improve, let us admonish, let us rebuke with all long suffering and gentleness, and then God will do that which seemeth good in his eyes; he will in time give them grace to repent, that they may escape out of the snares of the Devil, though presently they be led captive of him after his will: they may be graffed in (saith Saint Paul,) if they abide not in unbelief, for God is able to graft them again. Go thy ways, saith a Reverend man to Augustine's mother, for it cannot be, that Filius tantarum lachrymarum pereat, That one that is so much prayed for should perish. Peter excluded not judas out of his Calendar of hope, no more should we do any that cometh about Christ. This is my third note. Fourthly, let me answer a false gloss of the Rhemists, for they like briers take hold of our garment, and hinder our proceeding to that which followeth. When company (say they upon this place,) draw us to revolt, let us say thus: Lord, whither, or to whom shall we go, when we have forsaken thee? To Calvin, Luther, or such, and forsake thee and thy Church, with the unfaithful multitude? etc. Touching Calvin and Luther, I answer first, that though we do not glory in them, for we are forbidden by the Apostle, 1. Cor. 3.21. to glory in men (whether it be Paul, or Apollo's, or Cephas, etc.) Yet is there no cause why we should be ashamed of them; for he that was least learned of the two, was more learned than an hundred of their chiefest Prelates, take them one by one; and he that was lest virtuous of the two, had more virtue in him, than forty of those Prelates that might be named, put it all together. I know that they escaped not the tongues of the wicked, nor the pens neither of them that were hired to devose whatsoever slanders they could against them, (as also our Saviour himself was both traduced while he lived, and written against when he was dead.) But if it be enough to accuse, who shall be innocent? and if professed enemies and mercenaries, their evidence shall be admitted; what Naboth shall not be condemned? This may content indiferent men, that they did not mure themselves up in Cloisters, where Mendacia vuliu, st●g●tia pari●tibus tegebantur, Where hypocrisy and secrecy made all whole: but in lu●e Reipub. they did live, they were for fame, as Cities set upon an hill, that could not be hid; they lived in famous Universities and Cities (th'one Geneva, specially commended for the government thereof by Bodin, no partial man:) themselves always in labours, (preaching or writing continually,) always attended, always observed, and yet they had n●uer their names called in question for dishonesty. Called in question? Nay, their lives were proposed by all that knew them, for a pattern, for others to follow, and they found as many all their life time, that did reverence them for their virtue, as did honour them for their learning. And shall these men's names be cast in our teeth by way of reproach, whom yet we never esteemed otherwise then for servants, not as Lords over the house; nor yet as Lords over our faith, but as faithful and learned men, by whose labours we have profited? Therefore, though we be not to build our faith upon them, nor upon any other, but on the foundation of the Apostles and Prophets, jesus Christ himself being the head Cornerstone, yet there is no cause (for all their twiting) why we should not honour them, showing themselves to be friends of the Bride groom, and discerning the Bridegroom's voice, rather than the very heads of their Church, yea the chief head and Top-gallant of their Church, speaking like the Dragon, and uttering words of blasphemy, which are not agreeable to the wholesome doctrine of our Lord and Saviour jesus Christ, revealed and set forth in his holy Word. But this we may examine particularly in the Aetiologue following, namely, in these words: Thou hast the Words of everlasting life.] In the mean time out of the Interrogation (which implieth a denial and a refusing of other courses,) we have learned thus much, namely, to profess Christ boldly, to profess him readily (and with the foremost,) to profess him charitably, (not excluding others,) yea, and to hearken to those worthy servants of God, whom he hath raised up in these latter days, for the clearing o● the doctrine of the Truth, and the revealing of the man of Sin, notwithstanding the disgraces and contumelies, which not the true Church, but the Churchmen of Rheims, and the Chaplains of Rome do throw upon them. And let so much be spoken of these words, [Simon Peter answered and said, Lord to whom shall we go?] It followeth, Thou hast the words of everlasting life. Which (because the hour is already spent,) I purpose not to handle at this time. To God the Father, the Son, and the holy Ghost, be rendered all praise and thanksgiving from every one of us, now, and evermore. Amen.   

A SERMON UPON THE SEVENTH OF ESAY. THE THIRD SERMON, Preached upon Christmas day.  ESAY 7. verse 14. 
Behold, a Virgin (or the Virgin) shall conceive and bear a Son, and she shall call his Name Immanuel.  
WHEN Phaeton was to get up into the Sun's Chariot, that is, (as it is interpreted by the learned,) when he undertook to meddle with great matters, and such as exceeded the reach of the common sort, he had a certain sacred ointment given to him to preserve him from scorching and burning. (Tum pater ora suisacro medicamive nati con●igit & rapiosae fecit patientia flammae.) The holy Lawgiver Moses writeth, that when himself was to deliver unto the people the Law of the Highest, he was first admitted to talk with God, & withal his face was made to shine. And the Prophet Esay witnesseth, that before he was to be sent to prophesy, he had his hips sared with a live coal taken from the Altar. And the Evangelist likewisereporteth, that before the Apostles & Elders joined in commission with them that were set on work about the Gospel, to carry the same to the Gentiles, they had the gift of the H. Ghost, shed upon them in the form of cloven tongues. So to be short, Simeon Metaphrastes writeth, that at such time as Saint I●hn was busy in penning of the Gospel, the holy Ghost made apparent signs of his presence by thunderings and lightnings, and the like. And why was this? For two causes, First, to resolve the Apostles and Prophets then, and the Church to the end of the world, that the doctrine delivered by them, came not by private motion, nor from themselves, but that they should so write as the holy Ghost should give them utterance, and therefore, that their writings should be holy, sound, and true▪ A second reason was, to teach them and us, how necessary the gift of the holy Ghost, yea, and a principal measure thereof, is, for all such as are called to this weighty charge, of being God's Messengers, and Interpreters unto the people. For if no man can say, 
1 Cor. 12.  that jesus is the Lord, but by the holy Ghost, 1. Cor. 12. then who can preach worthily of jesus, and of the doctrine of salvation, but by him? And if this key of the Spirit be requisite for the opening of all points of doctrine: then is it thrice necessary to reveal mysteries. Beloved, this point of doctrine concerning the Incarnation, and Office of our Lord and Saviour jesus Christ, is not only a mystery, but a mystery of mysteries, that is, a most deep and hidden mystery, which the patriarchs saw in a glass, and as it were in a dark speaking; the Prophets searched after, the very Angels desired to behold. And therefore not only we, that take upon us to unfold the same, have need to pray with the Prophet David, Lord, open thou our lips, that our mouths may show forth thy praise, and speak worthily of this high mystery, but also you that are here present before God this day, to hear words from my mouth, aught to pray with all manner of prayer, and with all instance, that he that took away the scales from Paul's eyes, (and is called by Daniel, 
Dan. 12.  The Revealer of Secrets) would so open the eyes of your understanding, that, that which shall be delivered unto you, may not be as a book that is sealed or clozed fast, but that you may know Christ, and comprehend him, for whose sake you are also comprehended of him. This short Preface I thought good to make unto you, in respect of the excellency and diuinenes●e of the Argument, or Theme, undertaken by me, to stir up your godly devotion, that there may spring up in you no root of profaneness, nor cold pang of weariness oppress you, to make the Word unprofitable. For if they escaped not, that despised Moses his Law, much less shall we escape, if we despise the Gospel, that is, if we shall not reverently hear, and religiously lay up in our hearts, this most gladsome tidings concerning Christ, manifesting of himself in the flesh, to communicate himself unto us, and to draw us unto him. But let us come to the glad tidings itself. Behold, a Virgin shall conceive, etc. Three notable things, or rather wonderful, are contained in this short verse.  

1. A wonderful Conception.  
2. A wonderful Birth.  
3. A wonderful Conjunction of the Divine and humane nature in one person. A Virgin shall conceive.   
This is the first of the wonders. A Virgin shall bear a Son. This is the second. His name shall be called Immanuel, that is, G●d with us, because of the assuming of our nature unto himself. This is the third. A Virgin shall conceive. This truth is contradicted by two sorts of men, especially by the wrangling jew, and by the doubtful Infidel. The one saith, It was not so, the Prophet did not mean that she should be a Virgin that should be the mother of Immanuel. The other saith, It could not be, how can a Virgin conceive, & c? These be the objections of the unhappy miscreants, the jews, the Gentiles, the Atheistical scorners, whom I will not answer diligently or at large, lest I should seem too much to honour them, but I will confute them briefly, that I may furnish you with some reasons against the day of battle; against the time, I say, that your faith shall be shaken with such kind of persons. To the jew therefore this I say, That though we take no advantage of the Etymon of the Word used by the Prophet (and yet as the Learned know, the Hebrew tongue doth excel all other tongues, in fitting the nature of things, with proper & fit names,) yet forasmuch as the word signifieth one that is kept close and secret, who else but a Virgin can be meant? But to omit this advantage, and to omit also the authority of the seventy Interpreters which were jews, and so translated it before this matter was in controversy, and therefore not excepted against for partiality; Let us consider the matter itself. Doth not the Prophet (in God's name) promise to show them a sign, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, a prodigious and strange thing surpassing the course of nature? 
Origen.  Quale autem signum erat, adolescentulam non Virginem parere, saith Origen against C●lsus: What sign were that, what wonder were that, for a young woman that lieth with a man to conceive? This were a wonder not to be wondered at. Therefore either the Prophet Esay spoke absurdly, and called these things which were not such, as though they were such (which was far from that wisdom and eloquence that was in him,) or an extraordinary Conception, and which exceeded the bounds of nature, and the experience of the world, is here signified. This is enough to beat down the jews, enough in this place: for if I should stand to refute all their canils, I should seem to forg●t mine Auditory. To the Infidels, that cry out, It is impossible that a Virgin should conceive, this I answer, even as Christ did in the like case, That with men indeed it is impossible, but with God all things are possible. Whatsoever God will, that he doth both in heaven and earth, or speak I this after the manner of the Scripture, and saith not Nature the same? Yes verily. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All things are easy to God, etc. for if any thing were too hard for God, than he were not God, but that which is too hard for him, should be God rather; since by reason, he that is strongest and above all, he only deserveth the name of God. It remaineth therefore, that all things a●● subject to God, subject to his pleasure, subject to his motion; then Nature specially, than he may alter it as it pleaseth him. Indeed, Beloved, though he hath made a Law for all his creatures; yet he hath not made a Law for himself, he will be brought unto subjection to none. He is and will remain Liberrimum agens, a most free Agent. Therefore let no man say, (no Infidel, nor any whatsoever,) This is not wont to be done, therefore it cannot be done. I do not see how it may be done, therefore it is impossible: for surely he speaks rather madly then foolishly, that speaketh so; since there be infinite examples, and in all ages to the contrary. Why? naturally we know the Lord hath made the sands for bounds to the Sea, and hath appointed the same to check the billows thereof, etc. and yet many alive have seen the same to range over its banks, and to carry away with it whole Towns and Shires, etc. So naturally man only hath the gift of speech (and not presently after his birth, but he must stay a certain time,) but yet when it pleaseth God to show a miracle, even Asses have spoken, and Oxen at the Plough, and a child in his mother's belly. I do not tell you fables, but stories. So naturally Wheat doth increase by sowing, first the blade, than the stalk, than the ear, etc. but yet the Learned know, that it hath not only reigned down wheat diverse times, but it hath been found growing in the knee of a child. So naturally it must be the hand of a man, and joined to the body that must write, and he that will have bread, must have flower kneaded and baked; and he that will have shields, must have the Smith to forge them; and he that will have a well, must dig deep for it, etc. And yet, who knoweth not of the fountain of water, that the dry jawbone of an Ass yielded to Samson? Of the writing of the ten Commandments? And of that on the wall, before Belshasar, without the hand of man? Of the feeding of Elias by Ravens, 
A●cil●●▪  and of the same Manna which came down from heaven? Now shall any man be so unreasonable, as to say, Because these and the like things cannot be done by man, therefore they cannot be done by the higher powers? or, Because he never saw the like done in all his life, therefore the like was not done in any age? Then by the same reason, Because there are no knives in this Land made of other matter then of metal, therefore I may deny, that in the Indies the savage people make their knives of Flint stones, (as also the manner was in old time among the jews,) which yet they that have traveled thither, do most constantly avouch, or because salt is not otherwise had among us, but by boiling of brine, therefore we may discredit such as have delivered it in writing for a truth, that in diverse parts of Sicily, and elsewhere, they have their salt for digging, even as we have stone, or coal. Or briefly, because with us there i● no water to be had, but from fountains or from brooks, or from the like; therefore I will condemn it for a fable, that there should be in one of the Canaries, a Tree of that miraculous virtue, that the very leaves thereof be a Wellspring of water, yielding and pouring it down (as from a conduit, nay, as from a great spout) in such abundance, that there is sufficient for the Inhabitants and for all comers. For as in these matters, we believe more than we have seen in our Country, upon the report of them that have made trial thereof elsewhere, upon their report, I say, by word of mouth; so why should we not as well believe their writings of old, that have registered such strange and prodigious things done before time, though we in our time have had no experience of the like? Thus much for answer to them that are hardly brought to believe miracles: and so, that a Virgin should conceive, except they could see the like done in their time. But now to answer them more familiarly. What if without any miracle at all, even by the demonstration of natural experiments, the same may be made probable; will they then relent and give over their obstinacy? Surely as Tertullian thought good to demonstrate the Resurrection, by the Phoenix, 

Tertull. de resurrect.  
August. secundo de doct. Christian.   which repaireth himself by his ashes, and as Austin thought good to demonstrate our Regeneration by the Snake, which casteth his slough from year to year: and as our Saviour Christ himself borrowed an example from the wind, to show the secret and invisible working of the holy Ghost: So if we shall take upon us by familiar and natural examples, to show the possibility of a Maiden's conception, I hope it will be well enough taken, especially since I mean not to stand upon it, but only to touch it, and not to enforce belief from the incredulous, but to draw assent from the flexible. This therefore I say (which yet is not my saying alone, but Origens' and Basils', and Ambrose his too, for the most part:) that in certain birds and fishes, and beasts, the Lord hath drawn, as it were, certain pictures and resemblances of this mystery, to condemn the incredulity of the incredulous, and to make Faith more probable to us. And what be those unreasonable creatures that conceive without the male? Truly of fowl, the Vulture, as Tertullian remembreth, (besides the other Authors which I named even now.) For fish, the Erythinus, as Pliny reporteth: for beasts, certain Equae Hispanicae, remembered almost by every writer: also for Infects, the Bee. Now he that worketh these strange things in these creatures, and by these creatures every year, could not he, or is it improbable, that he should do the same once in mankind, and the same for the salvation of mankind, especially, since both Prophecy did foretell it, and Story doth avow it to have been done? Thus as the Apostle became a ●●w to the jews, to win the jews; and to them that were without Law, as though he had been without Law himself, to win such; So to the unbeliever I have made myself, as it were an unbeliever; and leaving the authority of the Scriptures, which are all-sufficient, have dealt only by natural experiments, to prove, if by any means I might satisfy them. This dealing doth not want its warrant, as I have showed already, nor yet hath it been void of fruit. For Arn●bius and Lactantius, their Books have done good, though they reasoned but from the light of Nature, and (that I may trouble you only with one example,) Bartholomew Georgeniez writeth, that disputing with a Turkish Professor, in the year 1547. he made even the mystery of the Trinity seem probable, by this rude comparison of the Sun, that hath form and brightness, and heat in it, and yet is but one, and made the Turk with admiration to exclaim, Allah, Allah. Therefore all such shadowing out of mysteries is not utterly to be rejected, if we hap to deal with such who care not for the Scriptures. A Virgin shall conceive. You have heard first, that a Virgin must be here meant, or else it is no sign or miracle. Secondly, that it is such a miracle, that ●hough it be above reason, yet is it not contrary to reason, and therefore the more easy to be yielded unto by them, that have any reasonableness or equity in them. Now let us see which kind of Virgin the Lord made choice of, to make his Mother, for surely she did not choose him, but he chose her, as Christ said to his Apostles, You have not chosen me, but I have chosen you. The Mother of our Saviour was to be a Virgin, that is no question, and for many causes too. First, to fulfil this Prophecy, A Virgin shall conceive, and bear Immanuel. Secondly, to fulfil these Types. The first Adam was made of the hands of God of the earth uncorupted, undelued, unplaned. So the second Adam Christ, was to be made by the finger of the holy Ghost, of the blood of a Virgin unstained, and unpolluted. This may be esteemed for one Type. Another this: The Manna, and the Water in the Wilderness (that I mean, which issued out of the rock,) was made immediately by the hand of God, without the concurrence of any second cause: So the true Manna which came down from heaven, and the true Water of life, which whosoever drinketh of by faith, shall never perish, Christ jesus, I mean, he was none otherwise to be conceived, but by Gods working. Other Types might be alleged, as of Aaron's Rod which blossomed without man's setting, or watering; of the Gate mentioned by Ezechiel, whereat no man entered, etc. But the former be sufficient, and therefore I will not trouble you with the latter. A Virgin she ought to be, we hear, for the excellent Prophecies sake, and to express the Types which were of it, and so no doubt she was, as testify Matthew and Luke, and as we are bound by our Creed to believe, Borne of the Virgin Mary, etc. But what manner of Virgin was she? the fairest, the richest, the noblest of all the daughters of the East? Alas, these things, though they be much set by in the world, yet with God they be but vile, even as dongue. He is not a respecter of persons, as the Apostle saith; that is, he respecteth not these outward things in any; he looks not upon the outward appearance, neither upon the countenance, neither upon the height of ones stature, as God saith to Samuel; but if any fear God and work righteousness, he is accepted of God, Act. 10. 
Act. 10.  To him will I look, even to him that is poor and of a contrite spirit, and trembleth at my words, Esay 66. He that loveth me, 
Esay 66. john 14.  shall be loved of my Father, and I will love him, etc. john 14. These and the like virtues do please the Lord a thousand times more than either beauty, or wealth, or parentage, or friends, or the like: for if he had respected these, he would have gone into the King's Court, not unto Nazareth; to one that was sued unto and wooed by Princes; not unto such a one as was thought but a fit match for a Carpenter; briefly, to such a one as had Kings for her kinsmen, and Queens for her kinswomen and her familiars, and withal great store of manservants, and maidservants, great store of gold and silver; and not to one that was destitute and utterly void of all these outwards comforts, and which could leave her Son none inheritance, no, not the breadth of a foot. Yet behold here the good pleasure of the Lord, and his free election, happy unto the blessed Virgin, most happy, but to the eyes of all the world, admirable. This poor Maid so base in her own eyes, so little regarded in her neighbourhood, so generally obscure to all the world, was called to that honour that never woman was called unto, nor shall be. For she was made of God to kindle that Light within her, which enlighteneth every one that cometh into the world; to conceive Him in her womb, that brought forth the whole world with a word of his mouth; to give him nourishment●, who openeth his hand, and filleth all things living with plenteousness; to move and carry him about, in whom we all live, move, and have our being. In a word, she was made to bring him forth, whose beginning was from everlasting, to swaddle and bind him, who bindeth the earth together, that it can never be removed; to give him suck, that giveth her breath; to help him that must save her; to be his Nurse, & Mother, that was her Father, & Creator, and Redeemer, yea, the Creator & Redeemer of all the world. And was this (Beloved) a small thing, a small dignity & preferment? and had not her cousin Elizabeth cause to say unto her, Blessed art thou amongst women; and herself to rejoice with a spiritual rejoicing, for that henceforth all generatio●●ho●●d call her blessed? And why this? Because of her outward endowments? No: for you have heard that these are no inducements to make God to fancy any body. Or for her inward graces and virtues? Indeed meekness, gentleness, humility, chastity, temperance, piety, etc. (which same were found in the blessed Virgin▪ and did abound,) are such things as God did never despise or abhor. Abhor? nay, they smell more sweetly in the nostrils of the Highest, then ever did the Garment of Esau unto Isaac; or then ever did the precious ointment of the Priest, that ran unto the beard, even unto Aaron's beard nay, 
Raach nichoach. Exod. 29. ver. 18.  then ever did the same Reach nichoach, the same Sacrifice, the same smell of ●est, wherewith the Lord showed himself well pleased, being offered by Noah. Virtue's therefore and good life, be well liked in all, and therefore in a person so accepted with God, as was the blessed Virgin, they must needs have been singularly well liked. But was it for the worth and merit of them, that she was so advanced as she was? O no: for then man might boast of that which he hath received, which yet the Apostle denies that he may, 1. Cor. 4. Then flesh might rejoice in God's sight, 
1. Cor. 4.  which yet St. Paul denyeth that it may, 1. Cor. 1. Then Election were of works, which yet the Apostle proveth to be of grace, 
1. Cor. 1. Rom. 11.  that is, free, and not of works, Rom. 11. Yea than the blessed Virginshould not have sung, My spirit rejoiceth in God my Saviour, But, My spirit rejoiceth in God my (debtor.) Then she should not have said, For he regarded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the low ●state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my virtue of humility, yea, and my other virtues. Thirdly, than she should not have said, His mercy is over them that fear him, (but, His justice is toward them that obey him) throughout all generations. Fourthly, than the Angel should not have said, Fear not, Marry, for thou hast found favour with God, but, Triumph, Mary, for thou hast had thy deserving. Lastly, than the Church should not sing, as it doth, at the end of that Canticle & the rest, Glory be to the Father, to the Son, and to the holy Ghost, but, Glory be to the blessed Virgin, and Invocation, and Offering, and Pilgrimage, and whatsoever service may be named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too: for she prepared her heart to grace, and so merited Ex congruo, and she used the grace given as she ought to do, and so merited Ex condigno; And lastly, she observed not only the Commandments of God, but also his Counsels, and so merited for herself, and for others too, even for all ●hem that will be her Beadsmen. Thus should ●heir song be agreeable to their Doctrine, if they would deal plainly, and if of the abundance of their heart, their mouth would speak. And indeed, so they have sung and taught in these later corrupt times; nor sound, but superstitiously, not superstitiously, but blasphemously. They have made her their Advocate, their Spokes-woman, their Patroness: and is that the worst? They have made her God's Almoner, God's Steward, God's Treasurer, which containeth in her the treasures of Wisdom, and Power, and Mercy, and dealeth the same at her pleasure: was this the worst? They h●ue made her the very door by which we enter into Paradise, shut by Eve, opened by her; the very window whereby God doth look upon us with the eye of mercy; the very Ladder of jacob, whereby our devotion ought to ascend unto God, and his blessing; descend unto us. Was this yet the worst? Tru●y no. But as it is said in Ezechiel, so may we say, Behold greater abominations than these. For they were not content to make her a Mediator for intercession, but also they make her the Media●resse of Reconcilement and Propitiation, joining her in the Commission of Mercy and Merit, with our Saviour Christ, yea making her many times more merciful than he. In the prayer of Anselmus, held for currant, this is read: He that hath offended, let him cast himself (down) between them both: Pie Domine, parce seruo matris tuae: pia Domina, parce seruo filij tui, etc. O Pitiful Lord, be favourable to the servant of thy Mother: O pitiful Lady, be favourable to the servant of thy Son. Dic mundi Index, cui parces▪ dic mundi Reconciliatrix, quem reconciliabis: Tell us, thou judge of the world, whom thou wilt spare; tell us, thou Reconciliatresse of the world, whom thou wilt reconcile; if thou Lord wilt condemn, and thou Lady wilt reject a poor man that confesseth your virtues lovingly, and his own sins mournefully. Th●s Anselmus most blasphemously. And were they ashamed of this evil in Queen Mary's days? Nay, they were not ashamed for a●●●he light of the Gospel, that had shined before unto them. ●or, even in their Primer setforth then by authority, they rely upon the blessed Virgins merits, as we do upon our Saviour, and ascribe unto her the power and honour of saving, and defending, and delivering, etc. Shall I recite unto the younger sort, a place or two? for they that are old, may remember it themselves: In the third hour, thus they read: The dolorous Passion of Christ's sweet Mother, bring us to the bliss of Almighty God the Father. And in the sixth hour O blessed Lady, O singular Virgin in perfect meekness, all other excelling, deliverus from the bondage of sin, and make us meek and chaste in living, make us ever pure life to ensue, guide us ever upon ●ur journey, that we beholding the face of jesus, may joy with him in heaven always. Thus in that place; and as bad in diverse others I have not showed you; as that how they make the blessed Virgin many times more merciful than our Saviour: and how, when Christ was resolved to destroy the world for their sins, she being moved with pity, became suppliant unto him, and so turned away his wrath, etc. But because I have other matters behind untouched, and the comparison being so odious and sacrilegious as it is: Therefore I will forbear by word of mouth to utter it, and refer them that care for such matters for Doctrine, to jacobus de Voragine, and the book called, Sermons Discipuli: and for examples, to Vincentius & Antoninus, whereout they may have enough to choke them. You have heard, (Well-beloved) that it was of God's mercy and favour, and of his favour only, that the blessed Virgin was called to that honour and dignity, to be the Mother of her Lord and our Lord; and therefore as she most frankly and devoutly confessed so much; so we must beware, lest under the colour of honouring the Mother, (with other honour then of praise and imitation, which is due unto her) we do not dishonour, and so offend the Majesty of the Son, who is God blessed for ever. This I have touched the rather, because many among us be not as yet purged from their former superstition and Idolatries: but notwithstanding, that they have been earnestly laboured and exhorted, that they would return from their vain and thankless will-worships, to serve the true and living God (the Creator, of whom are all things, and we of him; the Redeemer, in whom are all things, and we in him: the holy Spirit, through whom are all things, and we through him:) yet without commandment, without praise, without example of any that were Godly, for certain hundreds of years after Christ: they will needs invocate the blessed Virgin in their necessities & troubles, nay, put their trust in her, in deifying a creature, (which Epiphanius doth abhor,) and forsaking God that bought them, by a spiritual kind of fornication, which the Scripture doth every where detest. Well, having spoken so much of the first part of Christ's wonderful Conception, it is time we now come to the second, namely, His wonderful Birth.  
And bear a Son: Or rather bringeth forth a Son, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) In which words the Prophet signifieth, that it should not go so hard with the mother, as it did with those women which Hezekiah spoke of (though allegorically) The children are come to the birth, 
2. King● 19.3.  and there is no strength to bring forth: Nor yet that the child should be so unhappy, as job wished himself to be in the 3. chapter of his book; Why died I not in the birth? or why died I not wh●n I came out of the womb? But rather that it should go no worse with her, than it did with the Church and her child, Esay 66. Before she traveled, she brought forth, 
Esay 66.  and before her pain came, she was delivered of a Manchild. And again, Shall I cause to travel, and not bring forth? Shall I cause to bring forth, and shall I be barren (saith thy God?) As if he said, Forasmuch as it is I, and none other that helpeth women in their ordinary travels, and giveth them quick speed, or slow speed, as it pleaseth Me; You may think with yourselves, whether it be an hard thing with Me, to cause the mother to bring forth without pain, even while you will say, What's this? Indeed among the strange and wonderful things, that Bernard said, were in the Mother of Christ, these were not the least, that she was Sine gravamine gravida, sine dolore puerpera, her burden was not burdenous unto her, 
Bernard.  her travel was not painful. 
Hieronym. contr. Heluid.  Whereto agreeth that saying of Hieronym against Heluidius, Nulla ibi obstetrix, nulla multerum sedulitas intercessit, ipsa & mulier & obstetrix fuit. She had no Midwife to help her, no Side-woman to assist her; she was both Mother and Midwife too: and well she might be, bearing, and bringing forth such a Child, as was free from original sin, (which you know is in part the cause of women's travel,) nay, which sanctifieth whatsoever is sanctified, and of whose fullness, all do receive, even grace, for grace. This is He which is prophesied of by our Prophet Esay, chapter 9 Unto us a Child is borne, and unto us a Son is given, and the Government is upon his shoulders, and He shall call him Wonderful, 
Esay 9  Counsellor, The mighty God, The everlasting Father, The Prince of Peace. This is he, that was prophesied of by jeremy: The days come, 
jeremy 23.  that I will raise unto David a righteous Branch, and a King shall reign and prosper, and in his days judah shall be saved, and Israel shall dwell safely▪ and this is the name whereby they shall call him, The Lord of righteousness. This is he that was promised jacob, 
Gen. 49.  The Sceptre shall not depart from judah, until Shiloh come. And to Abraham, and Adam before that; The seed of the woman shall break the Serpent's head; 
Gen. 3.  In thy seed shall all generations of the earth be blessed. And to David, and simeon afterward: All Nations shall bless my Son, 
Psalm. 72.  and be blessed in him. Thou shall not see death, until thou hast seen the Lord Christ. Briefly this is He, that being appointed for the fall, 
Luk 2.26.  and uprising of Israel, for the gathering of the Gentiles, for the joy of the whole earth, was, when the fullness of time came, made of a woman, borne under the Law, that he might deliver us from the curse of the Law, that so we might receive the adoption of sons. Will you understand a little more of his nature? Being in the form of God, and thinking it no robbery to be equal with God, he took upon him the shape of a servant, the substantial form, not the accidental; there be his two natures, Divine & humane. Will you hear of his Person, whether it be two, or one, (because of his natures?) The Word became flesh and dwelled among us, (Here begin again his ●●o natures,) and we saw his glory as the glory of the only begotten Son of God. Lo, Son he calleth him, not Sons, for all that he was called Word & flesh, that is, God and man. Will you hear of his kindred, of the time of his coming, of his behaviour, of his miracles, of his Doctrine, of his doings & sufferings? & of the effects of his doings & sufferings? The time was prophesied of by the Prophets; & by the Evangelists he is set forth, to have been of the Lineage of David, in the Town of David, under the government of a stranger, in great humility and meekness, with powerful Doctrine, with great signs and wonders, with great and wonderful obedience, even unto death; Finally, to have triumphed over Principalities and Powers, and led Captivity captive; to have delivered man, who for fear of death, was all his life time subject to bondage; to set at peace by the blood of the Cross, both things in heaven, and things in earth; In a word; He died for our sins, and rose again for our justification. This is the blessed Babe, of whom my Text occasioneth me to speak, & the memory of whose Nativity we celebrate this day. But how do we celebrate it? We put on our best apparel, that we do, and that we may do: but do we deck ourselves inwardly with lowliness of mind, with purity and integrity? etc. that we should do. We draw near unto God with our lips, that we do, and that we may do: but do we draw as near with our hearts, with hearty thanksgivings for God's mercies in his Son, with hearty acknowledgement and repentance for our sins and wickednesses? that we should do. We stand here before the Preacher, as they that would be edified in their holy faith, and to learn their duty: that we do many of 〈◊〉, and that we ought to do all; but do we care to carry any thing away▪ and to lay it up in our hearts, and to ponder it in our minds, and to express it in our lives and conversations? that we should do, that is the thing that is necessary. So we will far well, as many as are able, and we will lad our tables with dishes, and have plenty of wine and strong drinks, etc. but will we remember withal the affliction of joseph, 
Amos 6.  as it is in Amos? will we send unto them for whom nothing was prepared, as it is in Ester? 
Ester 9  that is, will we help and relieve them that have need of our comfort? then we shall do well. Lastly, we will laugh and be merry, and rejoice, and shout▪ as in the days of Harvest, as it is in Esay; we will call for the Viol and the Pipe, the merry Harp and the Lute, as it is in the Psalm; we will sit up long, have many conferences with our neighbours, and many songs; and this we will do, and this we may do. But, shall our songs be of the praises of the Lord, and our talking of the most Highest? Shall our watching be unto prayer, not unto unthriftiness; our joy, in the holy Ghost, not in worldly vanities; our pastime, a sober recreation, not wanton dalliance, & c? Then we shall do well, than we shall please God, than the Lord will say of us, as he did of jerusalem, Hephzi-bah, that is, My delight in her. Indeed, as the Apostle Saint Paul calleth us away from the jewish observation of the Passover, 
1. Cor. 5.  to a Christian and spiritual keeping thereof, not for a day, or a year only, but throughout our whole life, saying, Christ our Passover is sacrificed for us, therefore let us keep the Feast, not in old leaven, neither in the leaven of maliciousness and wickedness, but with the sweet bread of sincerity and truth: So are we to be called upon (Beloved,) and waightily charged in God's name, (and so I do charge you,) that in this Feast, you beware of all heathenish profanity, and all carnal looseness and intemperancy, and as they that look for the coming of the Bridegroom, and are careful to show forth the virtues of him that vouchsafed to be borne, and to become man for their sakes, see that we walk in newness of life. The Gentiles indeed, at this time of the year, celebrated diverse feasts in honour of their Idols, as Saturnalia, Vacunalia, etc. wherein they allowed themselves, and their servants too, (in one of them) all kinds of looseness and knavery. But the Apostle doth declare and testify unto us, that we henceforth should not walk as other Gentiles, in vanities of their mind, and being strangers from the life of God, through the ignorance that is in them. 
Tit. 2.11.  For the grace of God which bringeth salvation to all men, hath appeared, and commandeth that we should deny ungodliness and worldly lusts, and to walk justly, and soberly, and godly, in this present world. They that sleep (saith Saint Paul elsewhere,) sleep in the night, 
1. Thess. 5.7.  and they that are drunk, are drunk in the night: but now we are the children of the light, and of the day, and God hath not called us to uncleanness, but unto holiness. Therefore, it becometh us to cast away the works of darkness, and to put on the armour of light, and as he that hath called us, is holy, so we to be holy in all ma●ner of conversation. This know, that meat and drink, & apparel, doth not commend us to God, much less doth sporting or revelling, much less doth chambering, or wantonness, gluttony, or drunkenness, strife, or envying, or the like: but if any will be in Christ, he must be a new creature; and if any will celebrate Christ's Nativity aright, he must put off, concerning the conversationin times past, the old man, which is corrupt with the deceivable lusts of error, and be renewed in the Spirit. Verily for this cause Christ was borne, that we should be borne again, & he would be borne again, that we might walk in newness of life. The conclusion is this, that as Saint Peter saith. It is sufficient for us to have spent the time passed of our life, after the lusts of the Gentiles, walking in wantonness, lusts, drunkenness, etc. And as it is in Exodus, This month shall be unto you the beginning of months, so we endeavour every one of us, even at this present, to cast away the works of darkness, and to make an end of those things whereof we have cause to be ashamed, and henceforth to follow righteousness and holiness, and charity, and brotherly kindness, and love towards them that call upon the Lord with assurance of heart. This is the feast of solemnity, that the Lord requireth, this will please the Lord better than thousands of Rams, or ten thousand rivers of oil.  
Let us now come to the Third general part, concerning the wonderful uniting of two natures in Christ, and what comfort and fruit we may reap thereby. [And she shall call his name Immanuel.] That we may speak in some order, and so you remember the better what shall be spoken, this course we will take. First, we will speak of the party that was to give the name, because it is said here, She shall call, etc. Secondly, of the giving of the name, or calling, She shall call. Thirdly, of the name itself, Immanuel, and what mystery and Doctrine, and comfort is contained therein. The two first parts I will dispatch very briefly. The last, which indeed is the very kernel, not only of this Text, but also of the whole Scripture, I will dwell the longer on, and even spend the chiefest part of the time that is allowed me for this task. For the first, it may be demanded, why this honour should be attributed to the mother to give the name to the Child, since Adam gave names unto all creatures, and not Eve, (if she were then made?) And when Rachel took upon her to call her second son Ben-oni, 
Gen 35 18.  her husband crossed it, saying, His name shall be called Benjamin. And to be short, Elizabeth's naming of her son, was not yielded unto by her kinsfolk, until they had known the father's pleasure, who called for writing tables, 
Luke 1.63.  and wrote, His name is john. This for examples. So for precepts, you know what Saint Paul saith to Timothy, I permit not a woman to usurp authority over the man. And to the Corinthians, 
1. Timoth. 2.  I will that you know, that Christ is the Head of every man, and the man is the woman's head, etc. The preeminence therefore being in the man, and this being accepted a matter of excellency and preeminence, to give the name, it would seem that too much was given to the blessed Virgin, to have this given her. I answer, That if it were a matter of preeminence indeed, and so much to be reckoned of, as many wise gossips with us do make reckoning of it, striving for the same at the Font, as they would do for the wall, or for an upper-seat: If (I say) the matter were of importance, and argued superiority, and so not to be challenged by the women without the leave of the man, etc. Yet for all that, since the blessed Virgin was conceived with child of the holy Ghost, and of none other, and so not subject to man for her Child, it is no marvel nor no wrong, that the whole honour (if it be any honour,) of naming the child, be ascribed to her. For the rule that is in the Decretal is true, (being taken out of Beda,) Quod non est licitum in Lege, necessitas facit licitum: Necessity maketh that lawful, which the Law dissalloweth, (as our Saviour Christ himself defendeth David, for eating the shewbread, in the extremity of his hunger.) Forasmuch therefore, as the blessed Virgin was mother and father too, as it were, for any earthly father that our Saviour had, by good reason is this honour ascribed to her, being the only earthly party that had interest in his nature. And verily for this cause especially, do I think it to be said in my Text, [She shall call,] and not, He shall be called, or the like, to show the miraculousness of Christ's Incarnation, as being to take nature of his mother without a father. This point is not so weighty, and therefore I will not stand longer upon it, lest I should seem to bestow in Lenticula unguentum.  
The second point was, of calling or naming, [Shall call his name.] Here likewise it may be demanded, 
Second point.  why the Prophet should tell the jews, that the promised seed the Messi●h, should be called Immanuel, that is to say, God with us; and not say plainly, He shall be God and man both, since it is not so material, what, or how one is called, but what he is. I answer, granting indeed, that with men it is so, they be not always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their nature or disposition doth not agree with their name, neither to good nor to evil. It hath been an observation of the Popes, that none were worse, than they that called themselves by the most gracious names, as that Vrban, whom they called Turban, for his turbulent nature, and for troubling the whole world; That Innocent, that they called Nocent, Non est Innocentius, imò Nocens verè; That Benedict, whom they called Maledict, and A re nomen habe, Benedic, Benefac, benedict, aut rem commuta, Maledic, Malefac, Maledicte. This for Popes: The like writeth Epiphanius of Noëtus the Heretic, 
●piphanius.  that like as we use to call our Dog (though he be but a Cur,) by the name of Lion, and the Furies, Eumenidas, that is, gentle, by a kind of Antiphrasis, etc. So (saith he) this Heretic was called Noëtus, that is, wise, when indeed he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a very fool, and senseless in matters of Faith. Thus Epiphanius. But indeed, what should I bring you one example out of one writer, when all writers in all ages do afford many? They were not all white, that were called Albini, nor black, that were called Nigri, nor wise, that were called Catones, or Catilines; nor little, that were called Pauli; nor fair-spoken, that were called Aemylij, etc. Thus of Romans. So they were not all honourable, that were called Cleon's; nor the best, that were called Aristophanes; nor the fairest, that were called Calliae, etc. Thus of the Grecians. So for the Hebrews, Rehoboam, signifieth an enlarger of the people, and he, you know, had ten Tribes fallen away from him at a clap. So Absalon signifieth a peaceable father: and was there ever any more rebellious child, whom though his father would have had to escape, yet vengeance (God's vengeance) would not suffer him to live? The like may be said of many others in the Scriptures. The like also of many of our English names. They be not by and by crafty, that be called Foxes; nor mild, that be called Doves; nor savage, that be called Wild; nor foolish, that be called Geese; nor unthrifts, that be called, Careless. There was a Careless, that was so careful of the Kingdom of God, that he chose rather to be burnt at a stake, then to make shipwreck of his faith. And so there was a Goose, (joh Hus by name,) that made so so clear and sweet confession of the Truth, that never Swan in the world made a sweeter. On the contrary side, there have been Constants, that have been unconstant, and Hardings, that have been timorous; and Loves, that have been unloving, etc. All which together doth more than prove, that though Conueniunt rebus nomina saepe suis, though men's names do express their natures many times, yet it is not so always: they are given, being good, rather of wish, then of Prophecy, and being bad, rather upon occasion, then for cause, and rather mockingly then truly. Thus I grant it is with men and their names that they give; they be not certain demonstrations, no, nor probable arguments of the dispositions of any. And why? Because man hath no power of himself, neither to foresee what shall betide his child, neither for wealth or woe, nor to instill virtue into him, nor to reclaim him from vice. But it is not so with God; he is of another insight in matters, and of another ability. The darkness hideth not from him, the darkness is as clear as the light, Psalm, 139. He declareth the last things from the beginning, Esay 46. He saw Nathaniel under the Figtree, john 1. All things are naked and bare unto him, with whom we have to do, Hebr. 4. Thus neither place, nor time, nor covering excludeth Gods providence; no more doth any thing exclude his power, or hinder the executing of his purposes. When Metellus a Tribune sought to cross Cesar in a determination that he had, Cesar looking sternly upon him, bade him be quiet if he loved his life, and added these words, that he could more easily put him to death, then speak the word. Now if this be the power of a frail mortal Prince, that he can most easily make good his word, even as easily do as speak: Then how can we without sacrilege, without horrible sacrilege, rob God of this honour, being true in his saying, and true in his calling? And so calling the Mediator Immanuel; why should we doubt, but that it is as good as if he had said, The Son that the Virgin shall conceive, shall be very Immanuel? Verily though man giveth names but at adventure, as the blind man casteth his staff, yet Gods naming doth collate and bestow the gift or ability that is promised by the name, as appear by the example of Abraham, the father of the Faithful, who together with the name, received the assurance of being the father of many Nations, according to the signification of the said name: As may appear also, and that especially, by the name of our Saviour in the Gospel, who doth as truly save the people from their sins, as he hath the name of a Saviour given unto him. Well, hitherunto you have learned two things; The one why, it is said, She, the mother shall give the name, namely, because the blessed Babe was to have none other parent upon the earth, and therefore by reason, she the fittest, and only fit to appoint the name. The other point is this, that it is nothing derogatory to the truth of Christ's Deity, that it is said in my Text, He shall be called Immanuel, and not said, He shall be Immanuel, since with God, to call so, or to cause to be so, is all one, and so is it to be such indeed, or to be called such.  
Let us now come to the third and last place, to the name itself Immanuel. What it signifieth, you have heard me tell you more than once, and you may read yourselves, Mat. 1. 
Immanuel.  Therefore I stand not upon that; but this I will stand to, and do assure you, that of all the names that are given to our Saviour in the holy Scripture, none doth so fully and plainly express both his nature and Office, as doth this. He is called, I grant, Shiloh, the Branch, and a Child, and the Son of man: but those show only his humanity. So is he jehovah, the Word, the Father of Eternity, etc. but these show only his Deity▪ so is he jesus, ●hrist, and the Counsellor, and the Lamb of God, and our Passeover, and Amen, etc. But these show only his Office, or the end of his coming into the world. But now Immanuel, it doth show and express neither Christ's Deity only, nor his humanity only, nor yet his Office only, but together with his Deity, his humanity, and together with his humanity, his Deity, and together with both natures, the identity of his person, and together with the unity of his Person, and the diversity of his Natures, the whole sum and compliment of his Offices. In somuch that as Saint Paul saith, The whole Law is comprehended in this one saying, Love thy neighbour as thyself: So we may say, The whole Gospel is comprehended in this one word, Immanuel. And to the end that you may be satisfied, that I offer no violence to the Word, nor seek to draw from it, that which is not in it, do but consider with me the very Etymon or derivation of it. Doth it not signify, as you have heard, even Grammatically, God with us? Now in that this is delivered but by one name, what doth this but imply, that he is but one person? for if more persons had been here meant, more names would have been here given. And in that he is called God, what doth this prove less than his Deity? And in that he is said to be with us, that is, in our nature, what doth it prove else, but the truth of his humanity? And lastly, in that the whole name is given as a pledge of God's favour and reconcilement towards us, what other thing but the end of all his Offices, of Kingdom, of Priesthood, of Prophecy, is expressed, and comprehended? Now therefore (Beloved,) consider with yourselves, whether this Word be worth your consideration, and whether, if we stand longer upon it, we shall either misspend the time, or abuse your patience? It is profitable (certes) nay, necessary to salvation, that you be rightly persuaded concerning the Nature and Office of our Saviour Christ. For God hath given us everlasting life, and this life is in his Son, as Saint john saith. And this is eternal Life, to know Thee the only God, and whom thou hast sent, jesus Christ, as Christ himself saith; And to know Christ, and the virtue of his Resurrection, and the fellowship of his afflictions, etc. The same Saint Paul preferreth before all advantages whatsoever, 
Hieronym.  Phil. 3. And Hieronym, against the Luciferians, Quae est ista simplicitas, nescire quod credas, & c? What simplicity is this, to believe you cannot tell what? He believed simply, what did he believe? By which places you see, that as the knowledge of Christ is required, if we mean to be acknowledged of his Father; so this knowledge must not be a general conceit, or notice only that there is such a one, and that some thing he hath done: for so we shall shoot but at an uncertain mark, & strive as they that beat the air, (as Saint Paul saith,) but we must know in particular, what great things he hath done, and from what abundant love he did it, and with what fierce enemies he encountered in doing it, and for what kind of persons he did that which he did; and lastly, in what miserable estate we had been, if he had not done it. And is this so easy a faith, that it may be gotten with once opening of our eyes, or conned by one stans pede in uno? or have we not need rather to search the Scriptures, as Christ spoke, and to Take up and read, Take up and read, as Augustine was admonished, and to attend to those things which the Preachers teach us, as Lydia did to Paul's Doctrine? As I say, we are to give our diligence, that we may be skilful in the whole book of God, in the whole doctrine of our Salvation; so especially it shall behoove us to get by heart, and have in a readiness such Sentences as do summarily and briefly contain the mystery of Christ's Incarnation, and the chief benefits of his Mediatorship. And such a place of Scripture is this that I have in hand, yea such a word is this Immanuel; so rich, so effectual, so full of Doctrine, and consolation, if you do not so much tell the syllables, as prise the weight, and do not so much content yourselves with the outward bark and rind, as with the inward substance and pith. Consider therefore of it again, and again, and mark me opening and unfolding of it. This therefore I say, that in this word, is couched together both Christ's Nature, and his Office. His Natures of two kinds, both Divine and humane, and yet but one Person: his Offices, though diverse for functions, yet all tending to this one end, to set us at peace with God, and to unite him unto us. [he shall call his name Immanuel, or God with us.] Now to prove unto you (Wellbeloved,) that Christ is God, very God, as Saint john speaks; God blessed for ever, as Saint Paul calleth him; I hold it superfluous before Christians, since not only the whole Scripture being given by inspiration from God, doth avow so much; The Law, the Prophets, the Psalms, the Apostles, the Evangelists, etc. but also the Father himself, the Word himself, and the holy Ghost himself, those three in heaven: and upon earth, the works that he did, far exceeding the power of any creature, and especially the raising himself from death the third day, together with the bodies of many Saints that had slept longer. Thus as Aratus saith of jupiter, 
Aratus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: All streets are full of jupiter, and markets, and the Sea, and Ports, etc. So is it true of Christ and his Deity, that he hath filled all places with the glory thereof, & so the same needs not to be proved or demonstrated: no more needeth his humanity, whereof besides his birth & shape, & growing, his hunger, his thirst, his faintness, and weariness, his fear and shrinking, his stripes and buffet, his revile, his cruel and bitter death, and lastly his burying, be abundant witnesses. So be there also evidences enough of the unity of his Person in two Natures, even in these two places of Scripture, john 1. The Word became flesh, and dwelled among us, and we saw the glory of him, etc. He doth not say of them, though he were both God and Man, Word and Flesh. And john 3. No man ascendeth into heaven, but he that descended from heaven, the Son of man which is in heaven: he doth not say Sons, as of many, but Son, though he speak of such a manner of existence, which is not incident to one nature. Christ therefore is but one, but his Natures are two, Divine & Humane, both true, both perfect, yet unseparable, and unconfused; For neither hath the Deity swallowed up the humanity (so thought that wicked Heretic Eutyches,) neither hath the humanity made a new person from the Deity (as thought that vile miscreant Nestorius.) But howsoever, according to his Deity, he be equal to his Father, invisible, impassable, incircumscriptible, etc. and according to his humanity, he be like to us, even of the same nature with us, corporal, visible, real, having flesh and bone, and a reasonable soul as we have; yet as is truly taught by Athanasius, He is not two, but one Christ: for if there were two, than the Prophet should not have said in my Text, (She shall call his name,) but, She shall call their names. And the Apostle should not have said to Timothy, 
1. Timo. 2.5.  There is one Mediator between God and man, but, There are two Mediators, the Son of Mary, and the Son of God, yea then he could not have said truly as he doth, that God was in Christ, & that God was manifested in the fl●sh, or that the Princes crucified the Lord of glory: which places do most strongly evince the Deity not to have been separated from the humanity, being once assumed, (but in death,) nor the humanity to make an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of itself, but both together, concurring in the person of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which yet was a perfect Person before he assumed our nature) to make up the Head of his Church, even the Saviour of his body, that is, the Saviour of all that believe. Now having spoken so much, which was contrary to my promise, and contrary to my meaning, of the unspeakable union of two Natures in one Immanuel: let us consider a little of the causes hereof, to wit, why God would descend into the world, and become man? and then add something touching the use of the Doctrine, and so an end. (For as touching his Offices, I have spoken of them out of another Text upon pregnant occasion, and so I may do again upon the like.) Touching the fi●st, Augustine hath a good speech, Tali auxilio & natura nostra indigebat & causa, 
August. S●r. 53. de ●em●ore.  Our nature and our cause stood in need of such an help, Vt repararet genus humanum, nec sine Maiestate posset humilitas, nec sine humilitate Maiestas, that neither humility, or base estate could repair mankind, without a Majestical, nor a Majestical estate, without an humble or base one. And why so? Fulgentius will tell us, 
Fulgentius de Incarnate. Christ. cap. 8.  D●us verus & viws, imo Deus veritas & vita, etc. God being true and living, nay, truth and life itself; if he had not been true Man, could not have tasted of death; and if he had not been true God, he had not overcome death. Thus Fulgentius. Let this be one cause of the uniting of two natures in one Mediator: as he must be man to taste of death, so he must be God withal to overcome death. A second cause is rendered by Irenaeus, 
Irenaeus, lib 2. Theodorit. Dialog. 2.  (and is to be found in Theodorit) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ etc. And he united man to God: for if man had not overcome the enemy of man, the enemy had not been conquered lawfully: and if God had not given Salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we had not had it safely, nor surely. He addeth a little after; It became the Mediator of God and man, by his nearness to both, to bring both into amity and agreement, as well to offer up man unto God, as to make known God unto men. Thus Ireney; of whom you have learned a second reason, and not only a second, but a third too. For as this is one, The Devil must be overcome by that nature that had offended, and so by man, & the recovered state of man must not be subject to change, (as was his estate in Paradise,) and therefore to be settled by God; so this is another, and a strong one too: He that will take upon him to reconcile two (being so far at odds, as God and man were,) must participate in the nature and disposition of them both, that so he may the better have access, and reconcile them. Thus in effect Irenaeus. A fourth reason may be this, drawn likewise from the justice of God; There must have been some proportion between the sin of Adam, and the satisfaction for the said sin. Now the sin of Adam was of infinite guilt, in as much as it was committed against a Person of infinite Majesty and glory, (for such a one is God,) therefore the satisfaction must be of infinite price and value, which could not be performed by bare man, whose work and meriting can be but finite. As therefore he was to be man, that in that nature he might yield obedience and suffer: So he was to be God, and was God indeed, that, to that nature he might yield efficacy, and estimation to his suffering, and to his Sacrifice. These reasons be effectual and good. There be also other reasons of this mystery, yielded by Anselmus and others, but as it is said the 2. Sam. 23. Of Benaiah, that he was honourable among thirty, but attained not unto the first three. So we say of those other reasons, that they may have their place and their use, but nothing comparable to the former, which we have heard, & therefore I will not trouble you with them. Let us consider now in the last place, what use we may make of this Doctrine, that we have such a Mediator, such an Immanuel. The use thereof is manifold, but principally it setteth before us Christ● great love towards us; And how great was that love? The Grecians commend Codrus highly, for that he stripped himself of his Kingly Robes, and put on rags, to deliver his Country from danger. So the Romans commend Brutus (junius Brutus,) for concealing his prudence and worth, and taking upon him the gesture of an Idiot, to set his Country at liberty. So our Stories talk much of a certain Countess (as I remember) or a Lady, that yielded to great deformity and debasement, to purchase the liberties of a certain City. And surely all these and the like, (for many such examples may be produced) should have wrong offered them, if their love toward their Country should not be acknowledged to have been exceeding great, and if for the same they should not be extolled and advanced. But yet, to say the truth, what comparison between the love of these persons, and of our Immanuel? For these did, even what they did, for their Countries which had deserved well of them, and so might challenge an interest in them; but alas, what had mankind done for Christ: or what could it do to move him to the least indignity for their sake? Again, these laid down only such base stuff, (in comparison) and clothing, as would have been fretted by the moth, or worn out in short time, etc. But Christ laid aside as it were, and shifted himself (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of his glorious Deity, wherein he might challenge an equality with his Father without sacrilege. 
Philip. 2.6.  Lastly, these how high soever they should have held their heads for a season, or what countenance soever of gravity or wisdom they should have set upon it, yet by death they should have been brought low enough, and then necessarily have left all; but now Christ might have retained that glory which he had with his Father from the beginning, unto all Generations without impeachment, and he needed not at all to have humbled himself; and therefore doing it voluntarily, he did it the more lovingly. Thus by these circumstances of the persons for whom, of the thing which, of the manner how, the Love of Christ towards us, is not rhetorically amplified, but plainly demonstrated. Now (Beloved) if Christ so loved us, if so exceedingly, so far beyond all utterance or conceit of man, in that he vouchsafed to take upon him the form of a servant, even our vile and contemptible nature, is he not to be loved again for the same? Is not his Word to be embraced, his Commandments to be observed, his benefits to be acknowledged, his saving health to be desired, and to be longed after? The Prophet jeremy is angry with the jews, for saying they were wise, 
jeremy 8.8.  and yet rejected the Word of God, and therefore, (saith he,) What wisdom is in them? So Saint john Apocal. 3. is angry (in Christ's name,) with the Church of Laodicea, for saying she was rich, and increased in goods, and had need of nothing, when as she wanted the true riches, jesus Christ. And do we think that our Saviour will not be angry with us, if we say we love him, and yet will not do as he hath bidden us? if (I say,) our Love be in word only, and not in deed, and in truth? We think (alas,) that we be Lovers good enough, if we can say, Lord, Lord; and, Christ was a good man, and did many goodly matters for us, etc. But as the Prophet Malachy saith, Offer this unto thy Prince, and see if he will accept thy person; So say I, Offer this unto thy neighbour, and see whether he will be content with such Love.. I pray you was the Father in the Gospel, well pleased with his Son, that refused to labour in his Vineyard, because he had said, I will, Father? Or doth Saint james allow that for charitableness, if one say to his brother, Depart in peace, Warm yourselves, and fill your bellies, and yet giveth them not those things that are needful to the body? Even so the Love toward Christ, that is in the lips only, and not in the heart; in profession only, and not in practice; in a show only, and not in true obedience; it profiteth nothing at all, it is but as a sounding brass, or as a tinkling Cymbal. Therefore if we will not have Christ to come against us quickly, for receiving so many blessings in vain, we are to approve both our good acceptance by thankfulness, and our thankfulness by Love, and our Love by obedience, and our obedience, by avoiding that which he forbiddeth, and ensuing that which he commandeth; And then he will say, O good servants, nay, O good friends: (for we are his friends, if we do that which he commandeth, as Saint john speaketh,) nay, behold my brethren, and my sisters; for whosoever shall do the will of the heavenly Father, 
Math. 12.  the same shall be Christ's brother, and sister, and mother. Thus much briefly, concerning some part of our duty which we owe to our Immanuel, for vouchsafing so to debase himself for us, and to take our nature. Now as the consideration of the benefit should provoke our dutifulness, so may it also confirm our hope in all dangers that shall beset us, whether bodily or spiritual. Many are the dangers whereto God's children are subject; from professed enemies, from secret, from the air above, from the company about us, from evil humours within us, etc. When we lie down, we know not whether we shall arise; when we ride forth, we cannot tell whether we shall come home. When we send our children abroad, we cannot tell whether we shall ever see them again; when our cause is never so good, we cannot tell whether it will not be carried away by false oaths, and indirect practices. Now what is our comfort herein? God is with us, we will not care what man can do unto us: God is on our side, who then can be against us? Who, or what can hu●t them, that jesus Christ vouchsafed to be borne for, and hath received into protection? Doth not his very name teach us, that he is with us? Then to them that love God, and are beloved of God, all things must work for the best, whether it be tribulation, or anguish▪ famine, or poverty, or imprisonment, or loss of friends, 
Rom. 8.  or loss of children, or loss of living, or whatsoever. In all these bodily assaults, we shall be more than Conquerors: so shall we be also in the spiritual. Our sins do threaten God's vengeance upon us, our consciences do accuse us, the Law containeth matter of indictment against us, the Devil followeth the suit, all the creatures of God which we have abused, all the calling of God which we have neglected, all the threatenings of God which we have despised, etc. do witness against us: In a word, the Lord sitteth in his Throne as an angry judge. Hell openeth her mouth wide, being ready to swallow us up. The world forsaketh us, our friends have no power to help us: what is to be done in this case, what shift shall we make, what place of refuge shall we fly unto? Only this is our comfort, that the Son of God became the Son of man, to make us the Sons of God; vile he became, to exalt us; poor, to enrich us; a slave, to enfranchise us; dead, to quicken us; miserable, to bless us; lost (in the eyes of the world,) to ●aue us. Lastly, partaker of our nature, of our infirmity, of our habitation, to advance us to his Kingdom and glory, that is, to be unto us according to his name Immanuel, God with us. God to enlighten us, God to help us, God to deliver us, God to save us. To him, with the Father, and the holy Ghost, be all glory and honour, for ever and ever. Amen.   

A SERMON UPON THE FIRST TO THE ROMANS. THE FOURTH SERMON,  ROMANS 1. verse 16. 
For I am not ashamed of the Gospel of Christ, for it is the power of God to salvation to every one that believeth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  both to the jew first, and to the Greek.  
I AM a debtor (saith Saint Paul) both to greeks and Barbarians. Do you ask, What's that to the Romans, who are neither greeks, nor Barbarians? Then I tell you further, saith he, I am a debtor to the wise and to the unwise, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) that is to say, to all: then I hope, to you: and in respect of this my debt, I was as forward as a man might be, (yea, and yet I am,) to preach unto you among the rest, the Gospel of Christ. For howsoever it be to the jew a stumbling-blocke, to the Greek foolishness; how soever the jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Gospel; ●uen-gelion, that is, a Revelation of vanity, and the greeks traduce it for a Doctrine of novelty, (May we not know what this new Doctrine meaneth?) yea for a Doctrine of Devils. (He seemeth to be a setter forth of strange Devils, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 17.) Briefly, 
Act. 17.  howsoever it be spoken against every where, nay, proceeded against by the censure of the Church, and the sword of the Civil Magistrate, yet for all that, I am not ashamed of the Gospel of Christ, it hath been the joy of my heart, and it shall be; I have professed and published it with my mouth, and will ever: Come famine, come sword, come nakedness, come most exquisite torment, nothing shall make me to pluck my hand from the Plough, or repent me of my calling. What if it doth not profit some that hear it, because they do not mingle it with faith? yet to other some, it is the good savour of life unto life; what if some despise it, as they do the whole Counsel of God to their destruction? yet other some receive it with much striving, and it is dearer to them then gold, yea then much fine gold. It is indeed mighty in operation, and effectual toward them that believe, yea, and to work faith in them, who formerly did not believe, to incorporate them into the body of Christ, and to save their souls in the D●y of the Lord jesus.  
This may suffice for the opening of the Coherence, and the plain and natural meaning of the verse, wherein note with me two things: 

First, a constant resolution in the Apostle, to hold on his course, (i am not ashamed, etc.)  
Secondly, a ground or reason, of that his resolution, For it is the power of God, etc.    
The resolution is most godly, and the reason most sound: therefore the one to be laid up in our understanding, the other in our heart, both to be so learned, and practised, that we become new men, and be changed into the same Image, as the Apostle speaketh. Seneca hath a good speech and a sensible, Ali●●enta quae accepimu●, 
Seneca Ep. 85.  quamdiu in sua qualitate perdurant, & solida innatant stomacho, onera sunt, etc. The food or nutriment that we have taken, as long as it abideth in its own quality, and floateth whole (and indigested) upon the stomach, is a burden, but when it is altered and changed from that which it was, than it strengtheneth & turneth into blood: In like sort (says he,) let us deal with those lessons and instructions, that we receive for the nourishing and ripening of our wits; let us not suffer them to continue whole and unaltered, but let us concoct them and digest them, otherwise they will be for our memory only, and not for our wit. To this effect he. And to the same purpose say I, Let us not be like those filthy belly-gods, that swallow down their meat whole without masticating, and pass away their drink without any concoction, as they received it in. This is not to feed so on the word of God, that we may grow thereby; no: but having once taken it into the stomach of our soul, by the virtue attractive, we must there heat it and cherish it by the virtue retentive: yea, as the veins of our Liver do not suffer the nutriment that we have received, to abide still in the stomach, but do suck out of the same, that which is wholesome, and convey it to the Liver by the veins, whereof it is turned into blood: so it becometh a godly soul, not to suffer any part of the Word which he heareth, to pass away without fruit, but to apply the same to his heart and conscience, and to make use of the same, both for belief and sanctimony. But let us return to our Apostle; I am not ashamed, etc. If any might lawfully be ashamed thereof, a man would think Saint Paul might; for had he not been zealous of the traditions of the Fathers? was he not a Pharisee, the son of a Pharisee? did he not persecute this way, even to the death? did he not make havoc of the Church of God? how then could he without note of inconstancy, change his note, and sing a new song? How could he go about to plant the Doctrine, which before he plucked up? preach the faith which before he destroyed? Indeed if he had stood upon the day of man, or upon man's judgement, if he had stood upon his credit in the world, his reputation with his friends, his rising and advancement in dignity, his pleasure, his profit: he might in some sort have smote upon his thigh, and covered his face for sorrow and shame, that by giving his name to the Gospel, he had stripped himself of all worldly comforts and advantages. But now Saint Paul cared not for any of these things, neither was his life dear unto him, so that he might fulfil his course. He was careful to please him that had chosen him to be a Soldier, chosen him to his calling; and for other respects, he stood not upon them, yea, the things that might have been vantage to him, he counted them loss for Christ's sake, yea, he judged them to be dung, that he might win Christ. This was the Apostles resolution: and was not the same a godly one, and a wise, and to be imitated by us all? There are, and ever have been some, who into what persuasion soever, Quasi tempestate delati sunt, they have been carried by whatsoever wind of vanity or superstition of their friends, or subtlety of seducers, the same they think themselves bound to retain and maintain, even for constancy sake. Have I been so long of this opinion, & now shall I change? what will men say? What foolish men say, it is no matter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Clemens Alexan.  said Cleanthes, by the testimony of Clemens Alexandrinus, Fear not uniudicious and impudent judgement of the multitude. And Saint Paul, I, if I should please men, were not the servant of jesus Christ: But now I will tell you whose speeches you should fear: Fear them that show themselves to fear God, and to have a right judgement in all things; that have their wits exercised in the Word, and do prove what is the good will of God, and acceptable and perfect; these men's verdict seemeth to be of great moment, and to give light to that inquest that passeth of life and death, truth, and error. Therefore if those condemn you for altering of your course, I cannot blame you to starkle; but now there is no such matter: wise men teach, and have ever taught, that it is not so much to be enquired, How long, either he or our Fathers have held an opinion, but, How consonant the same is to Gods revealed will? That must be the Touchstone of our faith, and the Loadstone of our persuasion. Quum nobis intenditis auer sionem à Religione priorum, 
Arnob. 2. cont. Gent●s.  causam convenit ut inspiciatis non factum, nec quid reliquerimus opponere, sed secuti quid simus potissimùm contueri, saith Arnobius: When you object to us our falling away from the Religion of our Elders, you ought to consider the cause, and not the fact, not to tell us what we have left, but to mark what we have followed. So he. There is a way that seemeth to be old, and yet it was but lately found out in comparison. Again, there is a way that seemeth to be but of yesterday, and yet it was but purged and renewed then, it was not then made. What was Mishnah to Marah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Deuteronomy? that is to say, the leaven of the Scribes and pharisees, to the sweet bread of Moses and the Prophets? yet for all that, the same was dubbed with the honourable title of the Tradition of the Elders, (Math. 15.) yea, and equalled for esteem, with that which was known and confessed to be the undoubted Word of God. On the contrary side, what more ancient than the Doctrine of the Gospel, which hath testimony from the Law and the Prophets, yea, before the Law was written? yea, before the first Adam was cast out of Paradise, 
Mark 1.  it was; yet for all that, we find, Mark 1. that all amazed, they asked, What new Doctrine is this? Christ's own preaching was accused of novelty: & so we have heard already, how Saint Paul was accused to be a setter forth of new Devils, or gods, (for the gods of the Gentiles were Devils,) and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and signifieth either a good Angel, or a bad,) and so in the Primitive time, it was one of the ordinary objections of the Pagans▪ Why, your Sect began but in the later time of the reign of Tiberius; was all the world deceived till then? Had God no care of the people before, & c? To whom the Fathers answered in those times, as Learned men do in our times. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Old Singers be not always true Singers. 
Callimachus.  And Austin, (or an ancient Writer bearing his name, 
August. Quaest 114 ex Vtroque t●stamento mi●tum. ) Per traducem antiquitatis commendatur fallacia, Falshood (and guile,) is (many times) commended through the Pipe (or devices) of antiquity. Secondly, thatour Religion is wronged, when it is charged to be new; Non quod sequimur nowm est, 
Arnobius.  sed nos serò didiscimus quidnam sequi oporteat & colere, etc. That which we follow is not new, but we have learned but of late, what we ought tofollow & worship, etc. Thirdly, Revelatione sacta veritatis, cedat error verita●i, etc. The truth being revealed, let error (how ancient soever,) give place to truth. (So a Father in a Council holden under Cyprian in Carthage.) For as Ambrose said against Symmachus; 
Ambros. cont. Sym.  Nulla aetas ad pe● discendum ser a est, nullus pudor est ad meliora transire; No age is too late to learn, it is no shame to proceed to the better. Saint Peter was at the first of opinion, that it was unlawful for a Iewe, to keep company, or come to one of another Nation. So Act. 15. 
Act. 10. Act. 15.  Certain that were of the Sect of the pharisees, (Nazarites,) believed, thought, and taught, that we must be circumcised, and keep the Law of Moses, even the Ceremonial Law, or else we cannot be saved. But afterward St. Peter was let to understand, (and so were those believing pharisees too,) that Circumcision is nothing, and uncircumcision nothing, but Christ is all in all; and as many as be in Christ, are delivered from the curse of the Law, and from the bondage also. So Saint Paul, whilst he was in jewishness, was most zealous of the Traditions of the Fathers, and a most bitter enemy to the Gospel; who but he? but after it pleased God, (who separated him from his mother's womb, and called him by his grace,) to reveal his Son unto him, and to make known to him the Doctrine of the Gospel, whereby he might save himself, and those that heard him; did he once communicate with flesh and blood? or did he as much as deliberate, whether a cankered and inveterate error were to be forsaken and changed, for a new and saving truth? No, no: but presently he joined himself to the true Church, howsoever he had scorned, nay, detested it, and raged against it before; and chose rather to be a doorkeeper in God's house, then to be a great Rabbi in the Synagogue of misbelief. Thus Saint Paul was not ashamed of the Gospel, for all the novelty thereof, (as the world counted novelty.) No more let any of us be at this day for the like imputation, Where was the Gospel before Luther, who lived within these hundred years? or before the Bohemians, (of whom john Hus, and Hier●me of Prague were chief,) who lived within these two hundred and sixty years at the most; before Wickliff, who lived within these three hundred years at the most; before the Waldenses, and Pauperes de Lugduno, who lived within these four hundred at the most; before Henry of toulouse, who lived within these five hundred years at the most; before johannes Scotus, and Bertram, who lived within these six or seven hundred years upward towards Christ's time, and of five or six hundred years from Christ downward? Add these times together, and then what great prescription, not only antiquity, can our adversary's brag of? It is certain, that as God never left himself without witnesses under the Law, no more did he under the Gospel; And as he raised up true Prophets which opposed themselves to the false prophets, that brought in damnable Doctrines; and (Keraim) textual, men that stuck to the Word written, that withstood the pharisees, which made void the Commandments of God with their Traditions: So did he in these later corrupt times, (for in the first four or five hundred years, we claim and can prove, that the learnedst, and gravest writers, be, in the chief Controversies of Religion, wholly on our side,) always stir up some that professed & maintained the truth that now we stand upon, & by the like grounds out of the Word of God: and this we can show out of our Adversary's writings, who you may be sure will not speak or write the best of them. And have we then any cause to be ashamed of the Gospel, which, howsoever it hath been trodden down, yet it was not so in the best times, & yet never so, but that God left himself still a remnant, that could not be brought to bow the knees to Baal, or to worship the Beast? Now, as we are not to be ashamed of it, neither for the falsely so called newness, nor for that some of ourselves were peradventure for a great while of another persuasion: so ought we not chiefly for the holiness, pureness, and soundness thereof. The pharisees, and as many as were carnally-minded, would have Christ to restore the temporal Kingdom to Israel, and to free them from the yoke of the Romans: but now the Gospel assureth us, that God hath delivered us from the power of darkness, and translated us into the Kingdom of his dear Son, in whom we have redemption in his blood, even the forgiveness of sins. And whether is more spiritual? The carnally-minded jews would have jerusalem only to be the place, where men ought to worship, & the Tribe of Levi only to be the Sacrificers, and the flesh of Bulls, and Goats, and Lambs, and Rams to be the special Sacrifices: But now the Gospel teacheth us, that not in jerusalem, nor in the Mountain, but the true worshippers worship God in sincerity and truth, and that we are all become a Royal Priesthood, an holy Nation, a peculiar people to offer up spiritual Sacrifices, (the Sacrifice of righteousness, the Sacrifice of a contrite heart, the Sacrifice of thanksgiving, the Sacrifice of Alms,) acceptable to God in jesus Christ. And whether is more pure? The pharisees and their Disciples taught and believed, 
josephus.  that man had freewill, (witness josephus,) to that which is good, as well as to that which is bad: That if a man keep the more part of the Commandment, though he transgress a few, yet he is righteous with God, witness Burgensis in ●ac. cap. 2. add. 1. 
Burgens.  That if a man will be Chasid, that is, an holy man indeed, he must have Ribbith letorah, he must supererogate, and do more than the Law hath prescribed, witness the jewish books; briefly, that by Korban, by that which they offer to their box, men might be discharged of their bounden duty to their Parents; That by fasting twice a week, by using much washing, by Touch not, Taste not, Handle not, etc. they were more just than others, witness the Scribes. But now the wisdom of the Gospel speaketh on this wise, touching freewill, No man cometh to Christ, except the Father draw him; we are not sufficient of ourselves to think a good thought, as of ourselves, etc. Touching the keeping of the Law, that if a man will live thereby, he is a debtor to abide in all the Commandments of God, to do them, that if a man keep the whole Law, and fail in one, he is guilty of all, etc. Touching works of Supererogation, and voluntary observation, that howsover they have a show of wisdom, yet for as much as they are after the Commandments and doctrines of men, they do all perish with our using, Coloss. 2. For in vain do they worship me, 
Coloss. 2. M●th. 15.  teaching for Doctrine men's precepts. Who can tell how oft he offends? Lord, purge me from my secret faults, says the Prophet. And will any dare to brag of his good works, yea, that he hath done more than he is bound, whereas in many things we offend all, as saith the Apostle? and, All our righteousness is a as filthy clout, as the Prophet Esay speaks. De nullo gloriandum, 
Esay 1.  quia nostrum nihil est, saith Saint Cyprian; & v●e laudabili vitae nostrae, si remota misericordia consideretur, as excellently Augustin; and whether Doctrine, I pray you, more sound, more savouring of piety, more tending to humility? Thus we have showed the excellency of the Gospel above all Pharisaisme, and jewishness, and therefore that there was no cause, why any in those days should be ashamed of it. Shall I now let sink my speech, and enter into a comparison between the Gospel and new Pharisaisme, (Popery, I mean?) Beloved, I do not call sour, sweet, to adorn the Doctrine that by authority is set forth within this Realm, with the title of the Doctrine of the Gospel; neither do I call good evil, to liken our Adversary's positions to the leaven, wherewith the pharisees would have marred the relish of the Gospel taught, and preached by our Saviour and his Apostles: for we are able to prove, that howsoever we be termed by them Novatores, New-fanglers, such as have forsaken the path of our Forefathers, and gone beyond the bounds which our Elders have put, yet that we broach none other Doctrine, but that which we find in the fountain of the Prophets & Apostles, which are the only authentic Penmen, and Registers of the holy Ghost; and that their Doctrine, howsoever they would grace it with the gravity of Antiquity, yet it is no more ancient than the Country and habitation of the Gibeonites was, far remote and distant from the Land of Can●an, for all that they took to themselves old sacks, and old bottles, and old shoes, etc. we are able so clearly to prove, that we fear not any indifferent judgement. Let us take a short view of some of the most material differences between them and us. The Supremacy of the Pope, is an Article which they chiefly stand upon, him to be Christ's Vicar, Paramount, Supereminent, and Universal, above all persons of the world; they make it a matter of faith, his decisions to yield unto, as proceeding from irrefragable authority; they make it a matter of conscience; his precepts simply to put in execution, they import a flat breaking of the Commandment of God; they think themselves tied in obedience, 
Lucan 1.1. ●ag. 22. Gloss. in decret. 1.1. tit. 7. Causa 17. quaest. 4. §. Siqui●.  lussa sequi tam velle mihi quam posse necesse est, nec civis meus est, in quem tua Classica Caesar audiero. Papa habet ●oeleste arbitrium. De iudicio summi Pontificis alicui disputare non licet. What word for this? That which Nicholas the third allegeth De electione, cap. fundamenta in Sexto, & Leo distinct. 19 Their sound went into all the world, etc. And why? This maketh rather against them, then for them; for it is said, their sound, as of many, not his sound, as of one, that is, Peter: But yet principally of Peter, that from him as from a certain head, he might shed his gifts as it were into the whole body. Thus the foresaid Ni●holas in the foresaid cap. Fundamenta. Beloved, that Christ ascending up on high, gave gifts to men, and that of Christ's fullness we receive grace for grace, I read, Ephes. 4. and john 1. But that Saint Peter should be the head, or the neck either, by which they should distil, 
Tertull.  I do not find, Scriptum esse doceat Hermogenis of ficina. Oh, but Christ said not in vain, Feed my Sheep, feed my Lambs. O, but he said no more than Saint Paul said to all the Elders of Ephesus, Feed the flock of Christ, whereof the holy Ghost hath made you overseers. But what feeding is meant? A Civil rule and government, with the sword and Sceptre, after the manner of Princes? O no: Disce Sarculo tibi opus esse, non Sceptro, ut opus facias Prophetae, 
Bern. 1. de consi.  said Bernard: Learn thou, that thou hast need of a weeding hook, (or the like tool,) and not of a Sceptre, that thou mayst do the work of a Prophet. Saint Paul saith: We together are Gods Labourers, ye are God's husbandry, & God's building. Whereby you may easily learn, how that place of jeremy 1. (whereof the Popes in the sixth, and Extravagant, would take hold, but it runneth into their hands for their labour: I have set thee over the Kingdoms, to pluck up and toroo●e out, and throw down, and to build,) is to be understood; namely, not carnally by force of arms, or brachio seculari, for when did the Prophet exercise any such authority? He denounced God's judgements against the impenitent Nations: but as for force, he used not any, or made head against the least of Nabuchadnezzars' Captains: his weapons therefore were not carnal, no more than the Apostles were, yet mighty through God▪ to cast down holds. What holds? Casting down imaginations, & every high thing that is exalted against the knowledge of God, and bringing into subjection every thought to the obedience of Christ: So doth Lyra himself interpret that place in jeremy (Thou shalt pluck up, & plant, & destroy, etc.) that is, Thou shalt denounce thatthey shallbe destroyed. So doth Ambrose interpret this later of St. Paul, He bringeth into captivity every thought, while he doth by reason overcome the gaine-sayer, & induceth him to the faith of Christ, etc. You see therefore, that howsoever the Pope's Supremacy be a Doctrine that soundeth forth from Rome, & is their Gospel, or gladsome tidings, yet it is not part of the Gospel of Christ, whereof St. Paul was not ashamed; he would have been ashamed of this savouring only of the pomp of this world, nay, exceeding the pomp of the proudest Tyrant, & not of the humility of jesus Christ, Not that we are Lords of your faith, but helpers of your i●y, 2. Cor. 1. Then St. Paul disclaimeth Sovereignty, even in spiritual matters; So doth S. Peter, The Elders I beseech, which am a fellow Elder. I beseech, I do not command, your fellow Elder, Not your Lord or Sovereign. And for the obedience to the Civil Magistrate, they are both plain. Let every soul be subject to the higher powers, Rom. 13. Every soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Though thou be an Apostle, 
Chrysostom.  though an Evangelist, etc. saith ●hrysostome, (if an Apostle must be subject, than he that calleth himself Apostolic, much rather,) & 1. Pet. 2. Submit yourselves to all manner ordinance of man. Which if it be so, then to Kings, as to the chiefest. Shall we cavil with Innocent III. and his Gloss, cap. Solitae decret. sect. prim. That because it is said (Tanquam praecellenti,) therefore that it is a similitude only of preeminency, and not preeminency indeed, 
1. Pet. 2.13.  that is to be understood? This indeed is an interpretation that they may be ashamed of: for if Tanquam there, do signify a similitude only, and not a truth, then in the next words, (Be subject to Rulers as sent of him,) Rulers were not sent indeed, but as it were sent. Which is so shallow a shift, that it is not worth the confuting. Of like moment is the other, which Innocent, and the Gloss hath in the same place, that it is a Counsel and not a Commandment (for the Lord's sake;) If we will supererogate, we may, but we are not bound▪ Whereas it is evident to every one that hath but half his eye open, that Saint Peter hath the same meaning that St. Paul, namely, to yield obedience, not only for fear of man and of punishment, but also, and especially, for love towards God, and for conscience sake. But I have stood overlong upon this point of the Romish Gospel, touching the authority of the Bishop of that See, and touching his shameless eluding of such places as make for the Prince's Sovereignty. It is well said by Optatus, cum supra Imperatorem not sit nisi solus Deus, etc. 
Optatus. 1.3.  Forasmuch as there is none above the Emperor, but only God, who made the Emperor, while Donatus ex●olleth himself above the Emperor, he had now as it were exceeded the bounds to esteem himself as God, and not as man, etc. Let him of Rome think that of Optatus, to be spoken to himself: and so I leave him for that matter. What if I should now enter upon an Antithesis, between other points of the Romish Gospel, and the true Gospel of our Saviour Christ, should there not be matter of shame, and confusion ministered to our Adversaries, and to us of glory and rejoicing? Their Doctrine of the Head of the Church militant, you hear is carnal, while they rejoice in a thing of naught, and make flesh their arm; also seditious, while they will have him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to meddle out of his Diocese, and to have an Oar in every Princes Boate. Now what is their Doctrine of the body itself, the Church? what of the food thereof, the Word? what of the badges and seals thereof, the Sacraments? what of the Keys thereof, the power of binding and losing? what of the exercise thereof, prayer and fasting? what of the life thereof, Faith in the Son of God? what of the justifier and Saviour thereof, jesus Christ, and that, with that one bloody Sacrifice of his body and blood once for all, & c? As Tertullian saith, (De prescript.) Ipsa Doctrina eorum cum Apostolica comparata, 
Tertullian. de prescript.  ex diuer sitate & contrarietate suapronuntiabit, non Apostoli alicuius authoris esse, neque Apostolici, etc. Their Doctrine itself being compared with the Apostles Doctrine, by the diversity and contrariety thereo●, will pronounce that it came not from any Apostle, nor Apostolic man. So if we lust to enter the comparison, we shall soon find how much their Doctrine differeth from the Gospel, and how agreeable ours is to it. We teach that Christ's true Church, being his body, and a Communion of Saints, consisteth only of such as belong to God; They, that it comprehendeth bad as well as good, Reprobate, as well as Elect: They, that the visible Church is discerned by multitudes, and succession of Bishops, etc. We, that it should be rather by purity of Doctrine, and sincerity of ministering the Sacraments. Whether truer, and more consonant to the Gospel of Christ? Doth not our Saviour teach, that when he cometh, he shall scarcely find faith in the earth? Where then be multitudes, and the visibility thereof? Doth not Saint Paul, that after his departure, there should enter grievous Wolves? What reckoning then of Succession? Malè v●s pari●tum amor caepit, etc. Your love that you bear to the walls (of the Church,) is but a bad love. You do evil to reverence the Church by roofs and buildings, etc. Anné ambiguum est in iis Antichristum esse sessurum? Is there any doubt, but Antichrist will sit there? Montes mihi & Spinae, & Lacus, & Carceres, & Voragines, tutiores sunt; i● illis enim Prophetae, aut manentes, aut demersi Dei Spiritu prophetabant: Mountains, and Woods, and Lakes, and Prisons, and deep Caves, are safer for me, (I may more safely have recourse to them for direction and safety,) for in them the Prophets did either abide, or being drenched there, did prophecy. Thus Hilary against Auxen●ius. 
Hilar. con. Aux.  As for the Word (the Food of the Church,) how many ways (blessed God) do they adulterate it, or make it unprofitable, and so make it no Gospel at all? They equal their Traditions, (they call them the Apostles Traditions,) but while they cannot show them in the writings of the Apostles, Non accipio quod extra Scripturam de tuo infers, as Tertullian saith,) with the written Word of God. 
Tertullian▪  (So doth the Council of Trent,) yea, the Decretal Epistles of the Popes: Inter Canonicas Scripturas Decretales Epistolae connumerantur. So hath my Gratian, dist. 19 in the Title, and the Gloss also taketh it so. I know not whether they be ashamed of it, and have corrected it in the later Editions. This is one way. Again, they keep it in an unknown tongue, as it were under lock and key, or a book that is sealed; or if it be translated by Godly Learned men, they storm as much as Alexander did, when he heard that Aristotle's books, 
Aul. Gellius.  (wherein he would be only cunning) were published: nay as much as Herod was troubled, and all jerusalem with him, upon the news that Christ was borne, for that now their Kingdom was near to an end. They pretend that it is not well translated by our men, and therefore they are so much against it: but why do not they translate it better? Why in their forty seven years of leisure (for so many it is since they left their Country) have they set forth the New Testament only, and that in such sort, as all men may plainly see, how much against their hearts it is, that the people should have any knowledge of the Word of God, whereby they might discover & reprove the falsehood of their Doctrine? They that would not have a Lion, or an Elephant to stir, they hoodwink them. They of Mitelene, when they would use their subjects like slaves, and oppress them with tyranny, took order that they should not put their sons to school, and that they might learn nothing, witness Aelianus. The like practice Nahash the Ammonite attempted with them of jabesh-gilead, 
Aelian. 1. Sam. 11.  That if they would have peace, they must buy it with their right eyes. If you will have this applied, take the simplest of the people and make them applyers. Their Kingdom is a Kingdom of darkness, (dumb Images for their Teachers, dumb signs in the Mass, for their Preachers; dumb, or notunderstood Service, for their devotion, etc.) And therefore without darkness, and ignorance, it cannot be upholden. Come we to the Doctrine of the Keys of the Church. Christ delivered to Peter, and in him to all the Apostles, (as Origen, Cyprian, Chrysostome, Augustin, and which not of the ancient Fathers do teach?) the Keys of the Kingdom of heaven, not of the earth, not of any place under the earth. They give authority to their Pope, to dispose of earthly Kingdoms at his pleasure, and full jurisdiction over Purgatory, which they take to be under the earth. Christ teacheth us to pray unto God for forgiveness of sins, (Forgive us our trespasses.) They fall down before their ghostly Father, and crave of him Absolution. Against the judgement of Cyprian, Veniam peccatix, quae i● D●minum commissa sunt, solus potest ille largiri, 
Cyprian. Serm. 5. de la●sis.  qui peccata nostra portavit, etc. He only can grant pardon to our sins, which we have committed against the Lord, who only bore our sins. Against the judgement of Hierome, who plainly teacheth (in Math. 16.) That as the Priest in the old Law did not make any clean or unclean, 
Hieronym.  but only showed in what case they were; So in the New, the Bishop, or Priest doth not bind such as are guilty, nor lose such as be faultless, but according to his duty, he heareth the varieties of offences (or offenders, Peccatorum,) he knoweth who is to be bound (to wit of God,) and who to be loosed. Thus Hieronym. Briefly, Christ said to the Thief upon the Cross, and in him, to all that are truly penitent, This day shalt thou be with me in Paradise: Thou shalt be translated from death to life, and forthwith too, without suffering any thing, any where after this life. They teach, that though the sin be forgiven in the Sacrament of Penance, yet that the punishment must be endured in Purgatory, if there be not satisfaction made, either here, by giving of Alms, gadding in Pilgrimage, etc. or hence by the Priest's Masses, or by the Pope's Pardons; provided, that both be well paid for. What is to make merchandise of the Word of God? what to make merchandise of the souls of men, if this be not? Neither is their doctrine sounder touching the exercise of the Church, Prayer, and Invocation. Saint Paul saith, that he had rather speak in the Church five words with his understanding, that he might instruct others, than a thousand with a strange tongue. Yea, Lyra himself, though he lived in a most dark time, yet saw thus much, Si populus intelligat orationem Sacerdotis, 
Lyra  melius reducitur in Deum, & devotius respondet Amen, etc. If the people do understand the prayer of the Priest, he is better reduced unto God, and doth more devoutly answer Amen. What do our Adversaries? Do they that which is better and more devout? No, they serve the people with Latin Service, which they do no more understand, than they do the Turkish language: and so, whether they bless them, or curse them; speak to them, or speak to God, they cannot tell. Were it not all one, (for understanding and edifying,) to be in Cyclops Cave, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in such a Church? 
Euri●id. in Cyclo●s.  This for the manner of their prayer. So for the object, Saint Paul would have us to lift up pure hands to God, 1. Tim. 2. And our Saviour, 
1. Tim. 2.  whatsoever ye ask the Father in my Name, he will give it to you. And Augustine, Quis andivit aliquando fidelium stantem Sacerdotem ad Altar, etc. 
Aug. 8. de Civit. Dei, cap. 27.  Who hath heard at any time a Christian Priest standing at the Altar, etc. and say in his prayer, O Peter, O Paul, O Cyprian, I offer unto thee a Sacrifice, whereas in the Oratories dedicated to their memories, the offering is made to God, who made them both men, and Martyrs? If no Sacrifice be to be offered, than not the Sacrifice of prayer; if an outward or visible Sacrifice be not to be offered to them, much less than an invisible and spiritual. But now how is it with our Adversaries? As the Prophet upbraided the jews, According to the number of thy Cities, be thy gods, O Israel; So may we say to them, According to the number of thy Provinces, nay of thy Towns, nay of thy Churches, nay of thy Trades, nay of thy persons, be thy gods, thy Saints, thy Tutelares dij. God the Father was shunned and abhorred, as one that dwelled in the light that no man can have access unto; nay, as one that had Foenum in Cornu, and with whom there was no dealing. God the Son was forgotten, as one that was gone into a far Country, or that was asleep, and needed to be awaked (like Baal,) or that was wearied with hearing suits himself, and therefore, for his ease had appointed certain Deputies under him, as Darius did, or certain Masters of Requests, to report unto him the several suits of his subjects, as many Christian Princes have; whereas for power, He is God, and can perfectly save them that come to him themselves; and for will, He became man, and weak, and was tempted, that He might be touched with a feeling of our infirmity. And for credit with his Father▪ you know what is written, Math. 3. This is my beloved Son, in whom I am well pleased. Therefore, as Saint Peter saith, Lord, to whom shall we go, thou hast the words of everlasting life? This for the matter of Doctrine and instruction; so for the matter of prayer and supplication, we may, and aught to be of Augustine's resolution, Tutius & incundius loquor ad meum lesum, quam ad aliquem Sanctorum Spirituum Dei: 
August. de visit. mort. l. 2. cap. 2.  I find it more safe and sweet, to speak unto my God, then to any of the Saints of God. Now for the causes of our salvation, and the means thereof; doth the Scripture set down any other meritorious cause, than the Death, and Passion of our Saviour Christ? or any other mean, or instrument, to take hold of the same, than Faith? God hath given us eternal life in his Son, (john 5.) The blood of jesus Christ cleanseth us from all sin. 
1. John 1. Act. 4.  Unto men there is no name given by which they may be saved, but only the Name of jesus Christ. The Scripture hath concluded all under sin, 
Gal. 3.  that the promise by the faith of jesus Christ should be given to them that believe, Gal. 3. And to be short, As many as received him, to them he gave power to be the sons of God, even them that believe in his Name, john 1. Thus Christ is made to be the meritorious cause, to be the author and finisher of our justification, and Salvation, and Faith is made the instrumental; Therefore, if they like not of the Doctrine, we may say to them, as Constantine did to Acetius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That they were best to make a new Ladder to climb upto heaven by, 
Socrat. li. 2. & Suidas.  since the Ladder of jacob will not serve the turn. Will you know how they shift off such a cloud of Testimonies, and what is their doctrine? When they are pressed with those places that do plainly make Christ to be the Alpha, and Omega, the beginning and ending of our Salvation, etc. they grant he is so in this sense, that he giveth grace to men to work righteousness, and to merit for themselves; but as for the imputing of Christ's righteousness unto us believing, that they make a jest at, even as their forefathers the Heathen did, Irridere fidem Christianorum & iocularibus facetijs lancinare, 
Arnobius.  as Arnobius says: yet Saint Paul saith, Rom. 5.19. As by the disobedience of one man, many were made sinners; so by the obedience of One, many shall be made righteous. How were we made sinners by one man's disobedience, that is, adam's? Was not the same imputed to us, and laid to our charge, as if we had been actual transgressors with Adam, and had been in Paradise with him, and had eaten of the forbidden fruit, as well as he? Even so we must have Christ's obedience and sufferings imputed to us, as though we had suffered, and done as much as the Law requireth in our persons, or else we cannot be presented blameless in God's sight. Neither hath this Doctrine seemed strange to the Fathers; Pro delictis nostris ipse precatur, & delicta nostra, 
Augustin in Psal. 22.  sua delicta facit, ut justitiam suam nostram iustitiam faceret: He prayeth for our offences, and maketh our offences, to be his own offences, that he might make his righteousness to be our own righteousness. Thus augustin. Bernard also, that I trouble you with no more, was of th● same mind: Cur non aliunde iustitia, 
Bern. in Cant. Se●m. 23.  cum aliunde reatus? Why may not righteousness come from another, as well as guiltiness comes from another? As if he said, Might the first adam's sin be imputed to us, and may not the second Adam's righteousness be imputed as well? But to whom. The Scripture is so plain; God so loved the world, that he gave his only begotten Son, 
john 3.16.  that as many as believed in him, should not perish, but have everlasting life. Ye are saved by grace through faith, and that, not of yourselves, it is the gift of God, not of works, lest any man should boast himself, 
Eph. 2.8, 9  Ephes. 2. In which words the Apostle doth set down the two main causes of our Salvation; the fi●st and efficient whereof, is grace, that is, the grace of Christ; the second, faith, being the instrumental, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He doth not say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if the quality inherent in us could merit any thing in the matter of our justification, without respect unto Christ, but excludeth that together, with all worth and works of ours. Not of works, saith the Apostle, and rendereth the reason, lest any man should boast; signifying, that because God would bar all flesh from glorying in his sight, & have all the glory himself therefore; therefore that works are wholly excluded from being causes or instruments of our saving. But there must be an end of the former part of our discourse, except we will have the later altogether untouched. Come we therefore to the reason or ground of St. Paul's resolution. [For it is the power of God to salvation, to every one that believeth, etc.] Every word of this reasonisa reason; how strong therefore is the reason? I cannot be ashamed, saith S. Paul, of power, specially of such power as is Divine, specially of such Divine power as saveth, specially of such that saveth not him that meriteth, but him that believeth, specially, such as saveth not two or three believers, but every one without exception. And such a thing is the Gospel, therefore I cannot be ashamed of it. The major of whose Argument we will first consider of briefly; and then we may insist upon the minor more at large. Photion, that worthy Athenian, being sent and employed by Chabrias, (then in the chiefest office) to gather the tribute of the Islanders, and with twenty ships; made answer: That if he were sent to fight, the Navy was too small; if to friends and companions, in waste; it was too great, one ship might serve the turn. The like is written of Tigranes King of Armenia, that when he espied the Roman Army containing not above eluen thousand of horse and foot, his being of above 200000. he despised them in his heart, saying, If they come as Ambassadors, they are too many; if as Soldiers, too few. So in the Book of God, namely, 1. Reg. 20. When Benhadad, 
1. Reg. 4.  that had so great an Army, that he vaunted, saying, The gods do so and so unto me, if the dust of Samaria be enough to all the people that follow me, for every man an handful; and was otherwise, so puissant, that thirty two Kings did help him; When he, (I say) saw the servants of the Princes, as it were a forlorn Company embatteld against him, Whether they be come out for peace, take them alive, or whether they be come out to fight, to take them alive. So also Numb. 13. 
Numb. 13.  When the Spies that were sent out to search the Land of promise, made report of it, that all the people that they saw there, were men of great stature, even Giants, the sons of Anak, and that themselves were in comparison to them, but as Grassehoppers, the whole Congregation lifted up their voice, and cried, and wept all the night, they were so much abashed at the report of their power. By which examples, (that I produce no more,) you may see, that as opinion of power and strength maketh the one part bold and courageous, so feebleness, and weakness dismayeth and confoundeth the other. Thou art not able to go and fight with yonder Philistine, (said Saul to David, 1. Sam. 17.) For thou art a boy, and he is a man of war from his youth. So, lest any should say to our Apostle, You threaten to come to the Romans,— Rerum Dominos gentemque togatam, and to bring your Gospel with you. Alas, what can you do? what can it do? Your bodily presence is but weak, your speech rude, your words but wind, nay distasteful, and unwelcome to all the world. Is it not every where spoken against? Doth any of the Rulers, Consuls, Tribunes, Praetors, etc. believe on Christ, but only a few of the rascality, which know not the Law? Lest any, I say, should say so, the Apostle answereth for himself, that he knoweth what he doth, the Word that he bringeth, is not his own, but His that sent him: the Gospel that he preacheth, is not weak, but mighty in operation, able to cast down strong holds, and whatsoever opposeth itself to it: It is power, and therefore what can it not do? Yea, it is the power of God, that is, such a powerful Instrument, as whereto God promiseth a blessing, and force for ever, therefore shall it stand out to the end. What if the Romans be mighty? Yet he that dwelleth in the heavens, is mightier. What if he be a strong man armed, that keepeth the house? Yet when a stronger than he cometh, he will take away his armour wherein he trusted, and rifle him. If God be on our side, 
Exod. 33.14.  if his presence go with us, as Moses said, we shall find all things work for the best, to bring men to faith, and consequently to Salvation. Therefore saith Saint Paul, In nothing do I fear mine enemies, neither am I ashamed or weary of the Gospel, it will have the preeminence, it will prevail in the end, maugre all adverse power and policy. We see therefore, that the first part, or major of Saint Paul's reason is firm, namely, that we are not to be ashamed of that which is powerful. Now for the Minor or second part of the Argument, namely, that the Gospel is the power of God. That, that I say, is no less clear, it will many ways appear. First à pronunciatis. Saint Paul that could not lie, having the seal of his Apostleship, and of infallible truth from the holy Ghost, says it is so in my Text, therefore it is so, even a Divine power and powerful Instrument, able to convert souls to God. Secondly, à genere: The whole Scripture is given by inspiration from God, 
2. Tim. 2.  and is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, etc. Which cannot be done without the power and Word of the Lord, which (without exception,) is lively and sharper than a twoedged sword. Then the Gospel which is a part of the Word of God, 
Heb. 4.12.  that must be powerful. Thirdly, à fortiori, The Law that was given by Moses, and written in tables of stone, that was powerful, it gave light to the blind, wisdom to the simple, converted the soul, etc. Psal. 19 Therefore the Gospel, which was delivered by our Saviour Christ, and had more precious promises, and a greater largesse of the holy Spirit, that must needs be powerful. Fourthly, ab exemplo. Did not all wonder at the gracious words that proceeded out of our Saviour's mouth, when he interpreted to them the Gospel of the Prophet Esay? (for even before the Apostle▪ were borne, the Gospel was, it was from the beginning.) Was there any of the Synagogue that could resist the Spirit, whereby Saint Stephen spoke, for he was full, (and so was his Doctrine,) of the holy Ghost, and of power? Doth not Saint P●ul say, that if all prophecy, (that is, preach and expound the Gospel,) and there come in one that believeth not, or is unlearned, he is rebuked of all men, and is judged of all, and so the secrets of his heart are made manifest, and so he will fall down on his face and worship God, and say plainly, that God is in you indeed, 1. Cor. 14? Lastly, Ab effectis, more plainly. As the lightning cometh out of theEast, & shineth to the West, Math. 24. And as the Sun's going forth is from the end of heaven, and his compass unto the end of the same, and none hid from the heat thereof, Psal. 19 So the efficacy and working of the Gospel was so sudden, and so wonderful, that Saint Paul could say for his part only, that from jerusalem round about unto Illyricum, he caused to abound the Gospel of Christ, Rom. 15. And for his time, that the Gospel was come unto all the world, and was fruitful, even as it was among them. These wonderful effects it wrought, even while the Apostles were alive: what marvel then, if shortly after th● faith was so generally spread, that Arnobius could say, Nationibus sumus in cunctis; We Christians are in all Nations? 

Arnobius cont. Gentes.  
justus Martyr. ad Diognet.   And an hundred years before him, justin Martyr, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That which the soul is in the body, that we Christians are in the world; the soul is scattered through all parts of the body, so are Christians in all Cities of the world, etc. And between them both Tertullian in his book against the jews, 
Tertull. ad●. judaeus.  (that I speak of no more,) saith, Even the Getulians', Moors, Spaniards, Galls, & Britannorum inaccessa Romanis l●ca, And the Britan's Land, which the Romans could not have any footing in, the Sarmatians also, Germans, and Scythians, do believe in Christ, before whom the Gates of all Cities are thrown open, and none are shut against him; before whom also the Iron locks are broken, and the brazen Gates are opened, that is, the hearts of very many that were holden fast locked by the Devil, are now unlocked by the faith of Christ. Thus Tertullian. You see therefore how the Gospel did show itself plainly to be the power of God by the hasty & general spreading of it. The same may appear also by the strength of the forces, that it did overcome and throw down. If it had had to do with Infants lately weaned from the breast, that had received no former impression, that were not seasoned with this or that liquor, it had been no mastery to have brought them to the faith of Christ, who were not rooted or grounded in any other, nor could make resistance to any persuasion,— Argilla quiduis invitaberis uda, saith he. And no hard matter for Turks to make our Christian children Mahumedists, when they snatch them from their parents in their tender years, before they can discern between good and evil; as it was no matter for the Spaniards to conquer the naked Indians: Benzo, an Italian traveller, that had been long in those Countries, reporting, that he durst be one of the twenty five that would fight with ten thousand, nay, twenty thousand of them. Salmacida spolia sine sanguine & sudore. But now to encounter not ignorance only, but error, not easily taken out of a deep die; strong illusions of Satan, long-continued-will-worship, generally-received superstition, Oracles, enchantments, Idolatries, (and the same flourished over by wit and eloquence, countenanced by authority, strengthened by miracle, upholden by Tyranny;) What could this be less than the wisdom of God, and the power of God, who was mighty in his Gospel, and through his Gospel, specially since it had to wrestle not with flesh and blood only, but with Principalities, and Powers, even with the whole Host of hell? When the Centurion saw the earthquake, and the things that happened at our Saviour's Passion, he confesseth, saying, Truly this was the Son of God. Nay, the Sorcerers, Exod. 8. when they saw the dust turned into Lice upon Aaron's smiting the ground, they readily acknowledged that it was the finger of God. Nay, Protogenes (in Pliny,) upon the sight of one small line drawn in his painting Table, 
Plin. Nat. Hist. lib. 35. cap. 10.  supposed presently that Apelles was in Town; Therefore we cannot escape just reprehension to (speak the least) if being compassed with such a cloud of witnesses, and hearing such a volley of reasons, proving and demonstrating the power of the Gospel, we shall not justify the assertion of Saint Paul, and even as the people cried out upon proof that Helias made, The Lord, he is God, The Lord, he is God: So we may exclaim, The Gospel is the power of God, It is so, it is so. What are we to learn hereby, that the Gospel is the power of God? Truly, we of the ministry thus much, that howsoever many times, when we look upon the froward opposition that the world useth to make, and upon our own wants, we begin to draw back with Moses, or to run away with jonah, or to forswear prophesying and preaching with jeremy, etc. since we shall but speak in the air, we shall labour in vain and for nothing. Who will believe our report? To whom will the Arm of the Lord be revealed? Shall horses run upon the rocks, or will men plow there with Oxen? Shall we go about to teach them that do glory in ignorance? (Amant ignorare, cum alij gaudeant cognovisse, 
Tertullian. ) to inform them that stop their ears, & are ready to run upon us, as they did upon Stephen; in a word, to persuade them that protest they will not be persuaded? What are we, that we should hope to do any good? men compassed about with infirmities; men of great imperfections of conceit, of memory, of utterance, of presence? Therefore, our instruments being but the instruments of a foolish Shepherd, as the Prophet speaketh, it were best for us to put up our Pipes, and to hang our Harps upon the Willows, and to sit down under our Gourds; as good to sit still, as to rise and fall. To whom, me thinks, I hear the Lord make answer as he did to Peter, What God hath cleansed, (hath sanctified to a special use,) do not thou call common; or as he doth in Esay, Let not the Eunuch say, Behold, I am a dry tree; or as he doth in jeremy, Is not my Word even like a fire, 
Esay 56. Ie●em. 2●.  and like a hammer that breaketh the stone? As if he said, Let them have hearts as hard as a flint, yet the hammer may break them, at the least, the fire may consume them. Finally, as he doth by our Apostle in my Text, The Gospel it is the power of God, believe that, & doubt not of success▪ What weapon or instrument ever was too weak to effect Gods will, if he took it in hand? Was not Aaron's rod sufficient to work miracles in Egypt? and to overthrow Pharaoh and his Host in the red Sea? Did not the walls of jericho fall down at the blowing of Rams horns? The Madianites murder every one his fellow, at the clinking of the Pitchers? The great Giant falls grovelling to the ground, by the pat of a sling-stone? And surely, though we have this treasure in earthen vessels, and the Gospel that we teach, be as contemptible as David's sling-stone, yet, the Lord will do his work, his strange work, And bring to pass his act, his strange act; He will do, I say, what he hath appointed, by the weakest means sometimes, 
Esay 28.21.  that the excellency of the power might be of God, and not of man, and that Israel may never say, Mine own hand hath saved me. The same Confessor, that undertook to dispute with the subtle Philosopher in Constantine's time, (the Story is in Ruffinus, 
Ruffinus & Sozomen.  and Sozomen,) was not the greatest Clerk, nay he seemed to know nothing else, but jesus Christ, and him crucified; yet by reciting the sum of his faith, being agreeable to the Gospel, with great spirit and zeal, he so foiled and grounded his Adversary, that he forced him to recant, and become a Christian. So Simplicianus, and whosoever else, did persuade Victorinus, to take God's book, 
Augustin. 8. Confess.  and by name the Gospel in hand, were no body to him for learning, and eloquence, (for he was most famous for the same,) yet in time, they so prevailed with him, that they gate him to Church, and to be baptised in his old age. So, (to come down to these last times at one leap,) The men of Merindol and Cabrieres in Languedock; Annas Burges in Paris, in the days of Francis the first, and Henry the second, Walter Mill in Scotland, (that I trouble you with no more foreign examples, and abstain from domestic altogether,) were not the subtlest and acutest disputants in those times, nay, some of them are noted to have been but plain men: yet such was the goodness of the cause, such was the power of God's grace, working with his Gospel, that by these men's confessions of faith, partly uttered by word of mouth, partly read; very many of those Doctors, that were employed against them, were converted to the truth, and by most that were in the assemblies, the Lords Name was glorified. Now I ask (Brethren,) is God a God of the jews only, and not of the Gentiles also? And he that was mighty through Peter, may not he be mighty through Paul? May not he give a blessing to the Gospel preached now, as well as he did in former times? Truly, as Saint Paul saith, How knowest thou, O man, whether thou shalt save thy wife? and how knowest thou, O woman, whether thou shalt save thy husband? Nay, as David said to Saul, I have slain a Lion, and a Bear already, and truly, this uncircumcised Philistine shall be as one of them. So we may persuade ourselves probably, nay, be resolved and out of doubt, that our labour shall not be in vain in the Lord. Finally, but that the Lord will make manifest the power of the Gospel, and add unto the Congregation daily such as shall be saved. Therefore let us of the Ministry comfort ourselves with these words, and bestir ourselves against the day of Harvest. The people also are to learn somewhat by this, (That the Gospel is called, The power of God,) namely, that they do not resist this power, lest they hale down upon themselves condemnation. You know what Laban and Bethuel said in a far meaner case than the case of Salvation: This thing is proceeded of the Lord: We cannot therefore say unto ye either evil or good. 
Gen. 24. Act. 5.39.  You know what Gamaliel said, Act. 5. If this work be of God, ye cannot destroy it, lest ye be found fighters against God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Hom. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It is hard kicking against the prick: and if thou hast run with the footmen, and they have wearied thee▪ 
jerem. 12.  how canst thou match thyself with horses? If thou smart for disobeying the Prince's commandment, thinkest thou to escape, if thou stand out against God? It was the saying of a worthy Learned man, that the Orthodox Church is an Anvil, that will rather break the hammer that beateth upon it, then be broken by it. And we may be bold to say of the Word of truth▪ the Gospel of our Salvation, that it is of such power, as that same stone cut without hands, Dan. 2. which broke the Image all to pieces, so the silver and the gold became like the chaff of the Summer flowers, etc. And the same stone became a great mountain, and filled the earth. Darkness may cover the earth for a time, & thick darkness the people: The true Professors also may be driven to the wall for a season, and lie among the pots, as it is in the Psalm, but yet in the end the daystar will shine in men's he●rts, yea the Sun of righteousness will arise above our Horizon, and then shall every man have praise of God; yea than they shall be as the wings of the Dove which are covered with silver, & their feathers with fine gold. There is no resisting the Lord or his power, he is stronger than you; Gods will shall be done either by you, or upon you, as Augustine saith. If his Gospel prove not unto you to be the savour of life unto life, than it will prove the savour of death unto death. Therefore let no man any longer despise him that speaketh, & bringeth unto him the Gospel; for if they escaped not that despised him that spoke from earth, (that was the Minister of the Law,) much less shall any of us escape, if we despise him that speaketh from heaven, that bringeth the more heavenly Doctrine. But some man will say, If the Gospel be such power, even the power of God, how can it be withstood? Why be there any Recusants? Why doth it not enforce all to embrace it? I answer with Nazianzen, 
Nazianz. Arnobius cont. Gentes.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and with Arnobius 2. contra Gentes: Vis ergo est ista, non gratia, etc. This were force, not grace, neither Princely liberality in God, but a kind of childish and vain emulation to get the mastery, etc. And with Tertullian, in Apologet. Nemo se ab invito coli vellet, ne hom● quidem: 
Tertull. in Apol.  There is not a man in the world, but he despiseth forced service. Indeed the Lord did not commend Zipporah for circumcising her son, when she was thereto forced. Neither yet Balaam, for staying his journey, when he was therefrom letted by his Angel. Thy people shall come willingly, Psalm 110. This is thankworthy with God. Et hoc ipsum quod fit, rectum est, si sit voluntarium. Nothing is just, but that which is voluntary: this is the common esteem even of men. Therefore as Marius answered Silo Popedius, when he braved him, and challenged him, saying, If thou be a worthy Captain, Marius, fight with me; nay, if thou be a worthy Captain, make me to fight with thee against my will. So may God seem to answer them that are so lusty with him, as to say, Show the power of thy Gospel, Let it make me believe whether I will or no; Let it save me whether I will or no: Nay, rather may God answer, Do thou show that it is my honour to do so as thou requirest. Is it not enough that God's wisdom doth reach from one end to another mightily, and disposeth all things sweetly, or commodiously (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Wisdom 8.1. ) Wisdom 8. That he teacheth us more than the beasts of the field, as job saith; That he hath made us after his own Image, and instilled into us a reasonable soul; That he giveth his Word plenteously, great is the multitude of the Preachers; In a word, that he standeth at the door and knocketh, Open to me, my Love, my Dove, my vndefi●ed one, etc. What, would you have him to burst open the doors, and come upon you by force? Indeed the Kingdom of heaven suffereth violence, and the violent take it by force: they that are violent, and strive with might and main to get it, they are commended: but when did God thrust it upon any by force? No, he is debtor to none, and therefore will be brought into subjection to none. Therefore let no man so think of the power of the Gospel, as that he be wanting to himself, and look for extraordinary illuminations and incitements, and think it is no matter how seldom he heareth it, but rather let him thus think of it, that it is a power persuasive, not compulsive, alluring, not enforcing, and all that it doth, it doth by the power of God's Spirit, which must be begged of the Father, and by most ardent prayer, and well used also, that it be not grieved; and fostered, that it be not quenched. And let so much be spoken of the first attribute, that is given to the Gospel in my Text, and what both Preacher and hearer ought to learn thereby. Now the Apostle thinketh it not enough to commend it by its attribute, but setteth down the worthy act, or efficacy thereof, namely, that it saveth. To the same purpose speaketh Saint james, Receive with meekness the Word that is graffed in you, which is able to save your soul. It is an Art of Arts, (saith Gregory) to rule souls; And surely it is an act of acts, a work of works, to save souls. Is not the life more worth than meat, saith Christ? Is it to any purpose to win the whole world, and to lose his own soul? No, God knoweth; yet such is our unhappiness, that we labour least for that meat that endureth to everlasting life, and care least to learn the skill to save our souls. The Latin Orator complaineth, that there being so many Professors of Philosophy in his time as they were, yet the most had rather Dis●um audire quam Philosophum: And the Greek Orator he complaineth in his time, they chose rather to hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ a most vile Comedy, then most worthy Sentences. But what speak I of natural men? The holy Prophet complaineth of his Countrymen, the people of God, That they spent their m●ney, 
Esay 55.2. jerem 2.  and not for bread, and their labour without being satisfied, Esay 55. And so doth jeremy, That they forsook God, the Fountain of living water, and digged to themselves pits, broken pits that would hold no water, jeremy 2. And so doth Saint Paul, that some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lovers of pleasure, 
2. Tim. 3.4.  more than lovers of God. And our Saviour, Luk 12. That some did treasure up to themselves, and were rich, but not in God. If the Gospel had power to make us rich, or noble, or mighty, or to get the upper hand of our Adversaries, or to save, & preserve us from sickness, or misaduenturs, etc. then we would hearken to it a little better, we would say, How beneficial are the feet of them that bring glad tidings of peace, & bring glad tidings of good things? We would hang upon the neck of the Preacher, as they did upon our Saviour: Yea, we would say with the woman of Samaria, Sir, 
Luke 19 john 4.  give me of that water, that I may not thirst: Or with them in the 6. of Saint john, Lord, give us eue● more this bread. Money, that is the thing that maketh a man, (said one:) while thou art poor, thou art no body. And Simonides by the report of Theodorit, 
Th●odor. Therap. 11.  The best thing that a man can desire, is health, and the second thing is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be well favoured, or descended; the third, is to be rich. So that if Piety, or knowledge of God will have any place, it must be cast at the Cartes tail, and come after these. This is the corrupt judgement of sinful flesh and blood; though the holy Ghost do seriously inculcate meat for the belly, and the belly for meat, and God shall destroy both. And again, No man's life consists in the multitude of the things that he possesseth: and, The fashion of this world vanisheth away: and to be short, That we have not here an abiding City, but are to look for another. What account then shall we make of those things which we are not sure of while we live here, and we are sure to leave when we depart hence? A man's soul, that is himself, and that is true life, not which lasteth for a day or two, (Who will make account of the life of a Summer Bird, nay, of a Summer flower, that is fresh to day, and to morrow cut down?) but that which abideth for ever. Therefore give me that Doctrine, let me learn that which will save my soul, and that is the Gospel which we preach unto you. 
Lac●tius in vita Socrat.  Socrates is thought to have brought Philosophy down from heaven, because he trained men to the study of virtue, and to the reformation of their own lives, without embusying themselves so much to find out the natural causes of things. So Moses is commended to have been in special favour with God, for being trusted with the Law, which is but a Schoolmaster to Christ; So john Baptist is preferred to all the sons of men, for pointing to our Saviour more demonstratively than any other. But now in the Gospel we may behold Christ with open face, yea, we may taste Christ, how good he is, yea, we may feel and feed upon the virtue of his death, & the power of his resurrection, & the fellowship of his afflictions, & even be changed into his Image, nay, be made partakers of his Divine Nature, 2. Pet. 1. And consequently be saved; Therefore, the Gospel, (that is, the Doctrine of our Salvation by Christ,) should be our first study, and our last, our plainsong, and our discant, it should be all in all unto us. If the vessel be saved, though the wares be spoilt with the Sea-water, or cast over shipboard, yet we may arrive unto the haven, and there be in safety: So if the field be gotten by us, as Alexander told Parmenio, our baggage & horses will be recovered again with advantage. So if a tree be sound at the root, there is hope, that it will sprout forth, notwithstanding it should be lopped and shred never so much; but now if it be rotten at the root, then fare it well. In like manner if the soul be safe, if it live by faith in the Son of God, if it fight the good fight of faith, and win the field, all other losses are not to be reckoned of; we are more than gainers, more than conquerors; but if the soul perish, (and it will perish, except it be fed with the Word of the Gospel, and it will make shipwreck, if Christ sit not at the Stern, and it will be overcome in the day of battle, if Christ be not his Captain, his Saviour, his deliverer,) then all the world is gone with us, it had been good for us if we had never been borne. One thing is necessary, saith our Saviour, Mary hath chosen the better part: That is the thing that will stick by us, even the favour of God, apprehended by faith in the Gospel, when all the world beside can do us no good. What may I do to be saved? That was the thing that the Gaoler in the Acts was desirous to learn, when he was affrighted with the earthquake, etc. Send men to Simon Peter, he shall speak words unto thee, whereby both thou, and all thy household shall be saved. That is the true wisdom and knowledge; that is the true blessing & happiness, and without it nothing is worthy to be accounted of. Therefore (Beloved) accept this, the greatest favour that God ever vouchsafed you, that he hath revealed his Son unto you in the Gospel, whereby you may learn to live and believe in him, and be saved by him, even saved perfectly, not only directed, (as the Pelagians taught,) not only holpen, as the Papists. The Gospel is the power of God unto Salvation, and no less: but now, whom doth it save, or how doth it save? not by being tied about the neck, or carried in the bosom for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Sorcerers and silly superstitious people have used the matter,) but being believed and embraced by faith. If thou couldst believe, all things are possible to the believer, saith Christ. The Word did not profit some, because they did not mingle it with faith, saith the Apostle. Indeed the Gospel consisteth not in sound, but in sense, not in hearing, but in believing. He that believeth in the Son, hath everlasting life: he that obeyeth not the Son, shall not see life, but the wrath of God abideth on him. Whereby we see, that though faith be a free assent and persuasion; assent to the truth of God, persuasion of his goodness toward us in his Son: yet for all that, we are not free, nor at liberty, whether we will believe, or no; no, for this is the work of God, (which he especially requireth,) that we believe on him whom he hath sent; & except you believe, surely you shall not be established; and he that believeth not, is condemned already, because he believeth not in the Name of the onely-begotten Son of God. Therefore, we must not forget, that the Apostle speaketh here expressly, and precisely, that the Gospel saveth such as believe; them, and none other. For what if a man reverence the utter side of the Bible, as if he were to handle a heavenly thing, and care not for the contents thereof, (which fault Chrysostome noteth in some,) or do put it to their head, for the headache, 
Chrysost. hom. 2. in Math. Augusti. tract. 7. in joh.  as Augustine witnesseth, that some did in his time; or do make as much of it in outward semblance, as the jews do of the book of the Law, which they give a good sum of money to be preferred to the handling of, and do brag, that they have handled of the Tree of life, for so they call it, Gnets hachaijm? What, I say, if we have in singular esteem, the bark, the rind, the sheath, the superficies of the Gospel, will that save you? No, no, as it maketh no matter how near we come to God with our lips, if our hearts be far off, and as when the multitude thronged upon our Saviour, yet one only, (a woman that had faith) touched him; and as the most blessed Virgin herself was not so blessed for bearing Christ in her womb, as for believing on him, as Saint Augustin speaketh. 
August. lib. de Sancta Virg●●it. cap. 3.  So if we mean to be saved by the Gospel, we must bring faith to the hearing of it, to the reading of it, to the embracing of it, to the digesting of it; and without it we shall but deceive ourselves, clasp the air in stead of a body, feed upon ashes in stead of bread, embrace a cloud in stead of juno, as Ixion did. Neither is God's mercy in the Gospel the less free, because it requireth the duty of faith, (to come now to the third point of my amplification,) for who will except against a man's charitableness, because he saith to the poor man that craveth an alms, Reach thy hand, or hold open thy lap? Or who will deny that God gave the Israelites victory against the Medianites, because they brought Pitchers into the field, and light in the Pitchers? Or that God did not feed them with bread from heaven, and water out of the rock, for that they gathered the one, and brought vessels, (at the least their mouths,) to receive the other? It is one thing to be the true cause of a thing, the conduit-pipe, or fountain, another thing to bring a bucket, nay, not so much as that, but to bring only a mouth or a hand to take it. Indeed i● God should say to us as Marius did to his Soldiers, I can help you to water, but you must buy it with blood; or as Saul did to David, 1. Sam. 18. Thou shalt have my daughter in marriage, but she must cost thee an hundred foreskins of the Philistines; or as Caleb said to his men, joshua 15. I will bestow my daughter upon one of you, but he that will have her, must first win Kiriath-Sepher, he must quit himself like a man, and fight valiantly; than it were another matter; then might some say, The way of the Lord is righteous only, it is not liberal, it is but hire for service, wages for merit: He loved us, for we loved him first; doth for us, for we did for him. But now when he saith unto us, Believe only, and the Lord will do great things for thy soul: trust perfectly in the grace of God, that is brought unto thee in the Gospel, and thou shalt become a child of Abraham, an heir of God, and fellow heir with Christ, even a vessel of Salvation; who can impeach or blemish God's bounty and liberality, with the least note of mercinarinesse? for he that saith, Believe the Gospel, and it will save thee, seemeth to say in effect no more than this, He that hath an ear to hear, let him hear, as it is in the Gospel; or Open thy mouth wide, and I will fill it; as it is in the Psalm; or Wash thyself in jordan and be clean, as it is in the holy Story. Now as this maketh much against our Adversaries that are merit-mongers: So it maketh nothing at all for Gospelers, that turn the grace of God into wantonness, and think, that because they pretend a faith, that they may do all things, and be excused for all things. This therefore shall be the twofold use of this Circumstance, of the quality that ought to be in the persons to be saved by the Gospel, both for confutation, that the Adversaries of our free justification, by Christ preached in the Gospel, be proved to be false Teachers, deceitful workmen, etc. And for reprehension, that if any man thinks he may use the cloak of faith, for a colour of unrighteousness, that he be unmasked. Which points I cannot stand now to enlarge unto you, having already pressed upon your patience, but will refer the handling thereof to some other time. To God the Father, God the Son, and God the holy Ghost, three Persons, but one everlasting, and indivisible God, be ascribed all power, might, Majesty, and Dominion, now, and for ever, Amen, Amen.   

A SERMON UPON THE SECOND OF KINGS· THE FIFTH SERMON.  2. KINGS 18.13. 
Moreover, in the foureteenth year of King Hezekiah, Sennacherib, King of Asshur, came up against all the strong Cities of judah, and took them.  
THE Prophet having declared in the four verses immediately going before my Text, what grief King Hezekiah, and his faithful subjects had suffered, by hearing what Gods enemies had done to their brethren, those of the ten Tribes, in destroying their Country, burning their Cities, killing a great number of them, & carrying away the remnant of them into captivity; & all this, because oftheir wickedness & rebellion against God. Now here at the 13. verse, he beginneth to show what, and how much they suffered in themselves; And what was that? Surely they were not only afflicted with present evils, as of the spoiling and sacking of most of their Towns, of the exhausting of their Treasures, both profane and sacred, and with blasphemous revile of them and of the true God, whom they worshipped, etc. but also with fear of future evils, as namely, that the mother-city itself, the glory of that Kingdom, Jerusalem, should be taken, their Temple destroyed, their King and Nobles led away; their young men slain with the sword, their women abused, etc. And which did most of all vex the soul of the righteous, that they that were so saucy with God, as to blaspheme him before the victory, would, if they should prevail, be hardened in their villainies, and say of a truth, that the jews worshipped a thing of nought. This is the sum of the evils mentioned in this Chapter, and in part of the next; partly suffered indeed of the faithful, partly suffered in fear, and expectation. Now what mercy the Lord showed them in the end, and what confusion he brought upon their enemies, the same is described towards the later end of the Chapter following. Let us now take the Story in order as it lieth; having thus beforehand pointed at the general heads. The first thing that I note unto you, is, The continuance and progress of troubles to the Church, noted in this word, [Moreover.] Good Lord, might one say, what a world is this? one depth calleth on another, one misery in the neck of another; Finis alterius mali, gradus est futuri, The end of one mischief is a step to another, as Seneca saith; 
Seneca. Sophocle●.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Labour bringeth labour unto labour, as it is in Sophocles. Why, no sooner came Hezekiah to the Kingdom, but he must presently in hand with a reformation; and what reformation? Surely not of slight matters, which might be borne with, but of things which immediately concerned the glory of God: he was to purge out Idolatry, which had taken deep root in the time of his wicked father, and to settle an order for the right service of God, which for a long time was decayed. This, and more he was to do, which purchased to him great charges, great jars, and great contradiction. Now he was no sooner out of this, but his neighbours, nay his brethren according to the flesh, the Israelites, are invaded by the common enemy. These he dare not help, lest he should bring present mischief upon himself. Again, he must see them perish before his eyes, though he knew that his own day was coming, and after that the enemy had done with them, than he would have a saying to him. This was bitter, even as bitter as death, but yet for all this, the wrath of the Lord is not turned away, but his jealousy burneth like fire, and catcheth hold upon the jews themselves. [In the foureteenth year of Hezekiah, Sennacherib came up against all the Cities of judah, etc.] Lo, not long after they had been the beholders of a Tragedy, they were made to be Actors, that is, sufferers in it themselves. This is the image of man's life, yea, this is the image of the afflicted state of the Church, here in this world. These things have I spoken unto you, 
john 16.  saith Christ, john 16. that in me ye mighht have peace: (In him indeed the Church hath peace, that is, comfort of the Spirit, and assurance of their reconcilement to God, according to that which Saint Paul hath, Being justified by faith, 
Rom. 5.  we have peace with God, through jesus ●hrist our Lord, Rom. 5.) In the world ye shall have affliction; yea, affliction upon affliction, ●he●eof you shall not know the morning, (as the Prophet saith,) nor yet the evening. The Children of Israel, when they had escaped the red Sea, and seen their enemies the Egyptians dead, they thought all was cocksure, and therefore sang Epicinia, songs of rejoicing for the victory. But what followed within a while? The Lord stirred up another enemy against them, from out their bowels, as it were, which was hunger, and this pinched them sorer, they thought, than the Egyptian. But was this the last? No, after the hunger, came thirst, and this made them to murmur as much as the former, and after the thirst, came fiery Serpents, and fire, and Pestilence, and Amalekites, and Madianites, and what not? Thus hath it been with the Church, not only under the Law, but also under Christ; as it might be easily declared unto you. Neither hath it been better with the several members thereof; they likewise have been made conformable to the body, and to the Head. What a fight of temptations did Abraham endure? so jacob, so joseph, so the patriarchs, so the Prophets? Yea, and all they that would live godly in Christ jesus, though their sorrow in the end were turned to joy, yet they wept and lamented first. Though they were brought at the length to a wealthy place, yet they passed thorough fire and water first. And thus much doth Hierome, (I remember,) paint forth in the life of Paul the Eremite, and of Hilarion, whether they were Stories or fables. 
Hieron. in vita Pauli Eremitae.  Anthony is directed to seek out one more perfect than himself, that is, as I interpret it, the true and perfect way which bringeth a man to happiness: but what meeteth he by the way, what obstacles must he encounter with? First, a Hippocentaure: This is, Tyranny: secondly, a Satire, this is, voluptuousness▪ thirdly, a she-wolf, this is, hunger and thirst lastly, the scorching of the Sun, and the pricking of bushes, and the cragginess of clefts, and the wasteness of a wilderness, whereby are meant all kinds of crosses, and bitternesses. This in the life of Paul. So in the life of Hilarion, he telleth that to the said Hilarion were presented many fearful things, which he was forced to hear and see; roar of Lions, 
Idem in vit. Hilarionis.  and the noise of an Army, and a Chariot of fire coming upon him, and Wolves, and Foxes, and Sword-players, and wicked women, and I cannot tell what. These and the like be the exercises of a Christian Soldier: and from all these he is delivered in the end, howsoever he be tried with them for a season, if need so require. Well, you hear how, as it was said of Hezekiah, [Moreover,] more troubles in the midst of his Reign, besides those which he suffered in the beginning and upward, more and more; so it may be said of all the Children of God, They are troubled on every side from time to time, fightings without, fears within: And therefore, if we would be counted children, there is no cause that we should count it for a strange thing, if the like temptation take hold on us. But I may not stand so long upon every circumstance. The next thing that I will come unto, shall be the person of Sennacherib, and his acts mentioned in the Text. [He came up against all the strong Cities of judah, and took th●m.] What, did he take all, every one? No, for then Lachish being a City of judah had been taken, which yet he was in besieging himself; yea, and then too Jerusalem had been taken before it was besieged by them whom he sent. But by All, is meant in this place, a great many, as it is also in diverse other places of the Scripture. All the cattle of Egypt died, Exod. 9 and yet Pharaoh had a great number of horses to chase the Children of Israel with. So, john 3. He to whom thou bearest witness, behold, he baptizeth, and all men come unto him. All; that is, an exceeding great number: otherwise if you will understand it, De singulis generum, What place in the world is so great, that it could contain the hundreth part of the comers? I will spend no more time in opening the literal sense. For the moral sense, or that which may be picked out for our instruction, thus we may profit by the example of Sennacherib.  
First, he and his Soldiers may teach us, what a dangerous thing it is for any people to entertain strangers into their Land, to help them against their enemies, and to fight their battles for them. They that do so, commonly pull more upon them with one hand, than they can put off with both. They may come in readily for your pleasure, but they will not go forth so easily. The men of judah in Ahaz his time, thought they had dealt politicly, to get the Assyrians to take their part against the Israelites, and those others that fought against them; but what says the Oracle of God, 2. Chron. 28. verse 20. Tiglath Pilnesser, King of Ashur, came unto Ahaz, but he troubled him, and did not strengthen him, yea, though Ahaz gave him great gifts, yet it helped him not. Why, might one say, Tiglath Pilnesser invaded the enemies of Ahaz, both them of Israel, and them of Aram, and made a great slaughter of their people, and a great spoil of their Countries; therefore it would seem that he strengthened him greatly, in thus revenging him of his enemies, and weakening of their forces. Thus indeed it would seem at the first blush, and to a simple man, but the Prophet, as a man of another kind of reach, had a respect unto the end, and to the mischief that came thereby. For the Assyrians tasting by this means the goodness of the Land, and the weakness of the people, thought both that the Country was too good a Country for circumcised ones, and the people unworthy to enjoy their liberty, and therefore sought by all means, & from time to time, to bring them under their yoke. Thus profitable was Ahaz to his Country, by hiring of the Assyrians. And surely in like sort have they sped, and in like sort have they benefited their Country, whosoever have sought in any age, either to defend themselves, or to revenge themselves by strange forces. I cannot tell whether it be worth while to bring forth examples, because they be so common, as that which is most common. 
Lege Crom●rum lib. 11.185.  The Britan's hired the Saxons against the Picts, and Scots: how sped they? After that the Saxons had served the Britan's turn a while, they served their own turn of the Britan's themselves. The Sultan of Persia hired the Turks against the Caliph of Babylon: what became of it? Well, by their means the Caliph is overcome: but is the Sultan ever a whit the near? No, out of the frying-pan, he fell into the fire, and was overcome by those Turks himself, whom he had hired. So who made them Lords of Constantinople? Did not the Emperor of Constantinople himself, who hired them against the Bulgarians? Who of Hungary, in our own time? Did not john the Vayvod of Transiluania, who laboured them against the Austrians? Let us pass to another Country. It was thought high policy, forsooth, by certain of the Roman Emperors, to entertain the Goths in service, that so they might be secured from other Barbarians: but were the Goths content to become stipendaries? No, they picked a quarrel to sack Rome itself, and ceased not till they became Lords of the greatest part of Italy. Well, the Goths are insolent, and cannot be endured: therefore the Longobards must be sent for: but did the Longobards remain faithful to them? No: after they had helped them to beat the Goths, they turned them also out of their possessions, & called the Land by their own name: So the Longobards also they became Tyrants, as it was conceived, and therefore the French must be sent for; but were they set at full liberty by them? No; they changed only their Lord, they were not delivered from a Lord; nay, in stead of one Lord, they had two: the Emperor, and the Pope; the one over their heads, the other at their elbows. Should I run this course, and tell you how the French were served by the Normans; the Spaniards, by the Moors; the Moors or Africans, by the Arabians, etc. I might hold you too long. In a word, the danger of strangers is confessed by all, whom folly or private respects hath not blinded. For indeed if either of these be in a man, than the case is altered. He that is unwise, thinketh that he may stop a stream with his foot, as well as h● may let it in; and that cold water is good in the fit of an hot Ague, because it easeth for the present time; and that Usury is a good thing, because his turn is served for the time, by that which he took to interest. But tell me, how you will like of it, when the day of payment cometh? then you will cry out upon the Usurer as fast, and complain, that you were eaten up of him. So is every Nation that seeketh not to God for help, nor stirreth up itself to valiantness, nor is desirous to be trained in feats of war, but trust unto strangers. They that are gotten for money, will also forsake you for money; and when you shall have most need of them, than they will call for their pay, or impudently bid you adieu. I could tell you of diverse Princes, that by these means have been deceived and undone, even at the instant when they were to join battle with their enemies; But let us return to the stranger Sennacherib and the Assyrians. You hear how we may profit hereby, that the jews were so plagued by them, whom before, I warrant you, they honoured, as their best deserving friends. Let this be the first thing that we note in the person of Sennacherib. The second thing shall be his ambitious covetousness. My Text saith, Sennacherib King of Ashur, came up against all the strong Cities of judah and took them. Why, might one say, did his Ancestors leave him nothing to do at home, that he must find himself some work abroad? As though it were not as busy a piece of work, yea, and as honourable too, to establish well, that which was gotten to his hands, as to get more? or was that Kingdom that came to him by inheritance, too strait and too little, that he must seek a larger to maintain his estate? (as Philip said to his son, Aliud tibi R●gnum quaerendum est, Macedonia iam non capit.) Why, the Kingdom of the Assyrians was in those days the mightiest Monarchy that was in the world, and verily a great part of the East were tributary to them, how then could they be destitute of possessions and rents? We see ●herefore, that it was neither want of work, nor want of wealth. What was it then? Marry, this is that, that the Prophet Hacacuk said, Chapter 2. The proud man is as he that transgresseth by wine, he enlargeth his desire as hell, and is as death, and cannot be satisfied. What, should you tell him how much he hath? All the while there is any thing which he hath not, he thinketh himself a poor man. Doth not the fire catch faggot upon faggot, nay, whatsoever fuel it may reach unto, and is never weary? Such is Ambition, doth not the Wolf, 
P●ini. Hist. nat. ●i. S cap. 22.  (as Pliny writeth,) forget the meat before him, if he do but once look back? and doth he not seek for a new prey, as though he had had nothing? This is Covetousness. Indeed, as He that desireth silver, shall not be satisfied with silver, Eccles. 5. So he that desireth Dominion, shall not be satisfied with Dominion. julius Caesar got so many victories as none did before him, or since; and yet it is written of him, that, that which he had done, he thought of as only the foundation, as it were, and the beginning of the glorious frame that he would rear. The Romans could not endure to have their desires bounded out by the Ocean, but needs they would have a sight of this Island. Nor Alexander coetent himself with the whole World; but thought it was too little for him. Aestuat infoelix angusto limit mundi. What marvel then, if the Assyrians, 
Iwenal.  and by name Sennacherib, were not content with his hereditary Kingdoms, but would needs add judah to them? for you hear how this desire is usual, and even as it were natural. It is true, that Henry the last French King, having but a couple of Crowns of Polony, and France; the one in title, the other in hand, seemed to have been fully content with them, and therefore he gave for his Symbol of Posy, Manet ultima coelo, the last remaineth in heaven. Howbeit if you mark the Posy a little better, you will confess, that it containeth not that modesty or contentedness indeed, that it promiseth at the first sight, or beareth show of. For he doth not say, Manet altera coelo, the other next Kingdom is in heaven, but the last is in heaven, not barring himself from the accepting of more, if they should be offered, or might be gotten. But well fare the Spaniard for dealing plainly, for he proclaimeth on the housetop, nay, in the ears of all the world, his insatiable Ambition, with his Plus ultra. Howbeit, He that setteth bounds to the Sea, and saith, Hitherto shalt thou go, and no further; and, Here shall it stay thy proud waves; the same holdeth all the Tyrants of the earth in a chain, and will not suffer them to go one inch beyond his appointment, to do the least point of their own will. Thou couldst have no power against me, except it were given thee from above, said Christ to Pilate. And Sennacherib did not stir a foot out of doors, before God in his secret counsel, did send him against that people of his wrath, as it is to be seen, Esay 10. 
Esay 10▪  Therefore let us not fear the Axe, nor the Saw, nor the Rod, nor the Staff, I mean either the French, or the Spaniard, not whosoever, that are but instruments, (and truly but dead instruments too for execution, except God say unto them, Destroy:) but I will tell you whom you shall Fear: fear Him that taketh away courage from the valiant, and agility from the swift, and authority from the honourable, and wisdom from the wise, etc. Fear him that casteth confusion upon Princes, and lifteth up the simple from the dust, and teacheth the hand to war, and the fingers to fight, the Lord of Hosts is his Name. Him let us fear and study to make on our side, and then we need not care what man can do unto us. Sennacherib was not only the Lords sword, as all wicked Tyrants be, Psalm 17.12. but also a sharp sword: for so his Name signifieth, & so his edge, & his malice declared. But yet what of that? The Lord that dwelleth in the heavens, was sharper: He it is, that hath the power of life and death, killeth and no man saveth, 
2. Chron. 14.  saveth and no man killeth. It is all one with God, to save with many or with few: and so it is all one with God, to destroy with many, or with few; yea, & to destroy many or few, stronger or weaker. The Learned know what was sung to Maximinus, that barbarous man-queller, Elephas grandis est, & occidi●ur: Leo fortis est, & occiditur, etc. The Elephant is a great beast, yet is he slain: the Lion is a stout beast, yet he is slain too, etc. And therefore as David saith, He that delivered me from the paw of the Lion, and from the paw of the Bear, He shall deliver me from the hand of the Philistine; So may we ●ay, So may we say; The Lord that hitherto hath taken our part against them that rose up against us; he also will stand by us still, and will not deliver us over for a prey unto their teeth. But enough of the second note. The 3. and last note from the person of Sennacherib, shall be this: Sennacherib menaceth the Land of judah with an huge Army, & there reveleth, and burneth, and spoileth, while there is any thing to spoil. Thus he showeth himself to be an enemy, and exerciseth all kind of hostility. But where were the Heralds or Ambassadors that were sent to demand satisfaction for the wrongs that Hezekiah had done, if he had done any? Why did he not observe the Law of Arms, namely, to denounce war, and to send defiance before he invaded them with fire and sword? Indeed in the Law it is written, Deut. 20. When thou comest near to a City to fight against it, thou shalt offer it peace, etc. Also lest you should say, that this was a written Law only, and proper to the jews; The Romans themselves, who were without the Law written, yea, and without God himself, they in their better times were so far from oppressing any upon the sudden, without sending them defiance, that as Dionysius and Livy write, they did not make war upon them, before the Herald Fecialis, having brought unto the Romans the answer of their enemy's, did return back unto the enemy's Country, and there in the presence of diverse, cast a Spear into it, in token of defiance. This solemnity and this conscience the Romans learned of Nature, and therefore the Assyrians could not plead ignorance, except they would smother the light that was in them. 
Tacitus.  Howbeit, as Tacitus saith, In summa fortuna id aequius est quod validius: In high estate he that hath strength on his side, he hath right. And as one said vn●o a man that alleged Law for himself, Ius mihi obiectas gladio accincto? Dost thou tell me of the Law, that have the sword in my hand? So this Tyrant Sennacherib and his people, made no reckoning of honesty, or honour, or Law of Arms, so that they might wreak their anger upon the jews, and bring them into subjection to them, quo iure, quaque iniuria, either honourably, or dishonourably, they cared not. So Caracalla, when he had no help to prevail against the Parthians by force, he pretended that he was a suitor to marry the King's daughter, and meant nothing but peace▪ nay, the greatest friendship that might be. But when he had thus bleared their eyes, & saw his opportunity, he then compassed a great number of them with his Army, and slew them without pity or mercy. But the Romans gained nothing by this; for when afterward they fell into the Parthians and Persians hands, they cried quittance with them to the full, and taking the Emperor of the Romans prisoner, they used him in the vilest manner that might be, making him to serve their Princes turn for a footstool, as oft as he should get up upon his horse. Thus much the Romans degenerating got by their falsehood. Now for these men that professed not God, nor knew him, thus to distain themselves with unjust and perfidious practices, it was no marvel; (for who will look for other then evil fruit from an evil tree, and filthy water from an unclean fountain, & c?) But now for them who glory in the Law, and trust in God (in outward show) and say, that they are Catholics, and that all others are Heretics, and the Synagogue of Satan; for them to seek to surprise Christian Commonweals, which are at league with them, without proclaiming war first, nay, at such time to entertain us with an hope of peace, when their Armado was now launched, nay, advanced forward, nay, upon our coasts almost; this was such a feat, as posterity, which will judge of things incorruptly, and render to every Prince the honour that he deserves; posterity, I say, if there shall be any posterity, will record, not among the stratagems of noble Warriors, but amongst the attempts of false-dissembling Tyrants. For mine own part, I rest upon Tully's judgement, Nemo qui fortitudinis gloriam consecutus est, etc. Unhonest craft is not the way to attain the honour of Knighthood: and I honour from my heart, the disposition of those elder Romans mentioned by Livy, who when certain commended those Ambassadors, 
Liu. dec. 4. lib. 2.  whom they had sent into Macedonia, for deceiving the King thereof under an hope of peace, greatly misliked this new policy of theirs, alleging, that their Ancestors achieved their conquests not by craft, but by prowess, and were wont to give their enemy's warning, what they should trust to. Thus whilst there was either love of fame, or fear of shame, or spark of virtue in men's hearts, they denounced wars, before they waged War, and if there had been any friendship between the parties, they solemnly renounced the same. But now in this weak old age of the world, where the Lion's skin will not reach, there they itch it with the Fox skin, and nothing seemeth unhonest that will serve their turn; nay, as children are deceived with hucklebones, or with Puppets, so many seek to circumvent Princes under pretences. This is the new Divinity that our enemies have learned, and this they and we may thank the jesuits and the Council of Trent for: the Council of Trent, as being the broachers; the jesuits, as the practizers. The Council of Trent, they defined, that whosoever would not receive their Decrees, had forfeited their Kingdoms, ipso facto, and might lawfully be invaded by whomsoever. The jesuits, they grin like a Dog, and go about the City, as it is in the Psalm, nay, like the Enemy of mankind, mentioned in the 1. of job, they compass the earth round about, 
job 1.  and buzz into men's ears, that keeping of faith out of the Church of Rome, is not faithfulness, but perfidiousness. Thus they. Howbeit, as Tertullian said of one that excused his running away, 
Tertull.  by Vir fugiens iterum pugnabit, one said so (I grant, saith Tertullian) but he was a cowardly runaway himself. So may it be said truly, that he that would not have faith or promise to be kept to a man of a contrary Religion, is a man void of faith himself. For if it be not necessary to keep our promise, (made in the name of God, and by swearing by him,) than it is not lawful to make any such promise. Otherwise, in that we swear, we show ourselves to be afraid of him to whom we swear, that is of man; but in violating the same oath, we show ourselves not to be afraid of Him by whom we swear, that is, God himself. This by the way to their Doctrine and practice, who are moved with no conscience to invade them, whom they hold to be out of their faith, not only without defiance sending, but even against a League solemnly made. And let so much be noted from the example & person of Sennacherib the Inuader. First, what a dangerous thing it is to draw strangers into a Land: Then, how unsatiable a thing Ambition is. Lastly, what a violent thing it is. Now, let us come to the person that was invaded, Hezekiah by name, and see how we may profit by him. [In the foureteenth year of Hezekiah.] So my Text. This Hezekiah (well-beloved) was not an ordinary man, but comparable to any of the Kings of judah that were before him, or after him. If Piety be to be respected, He did uprightly in the sight of the Lord, according to all that David his father had done, verse 3. If Zeal, He took away the high places, and broke the Images, and cut down the groves, etc. verse 4. If Faith and assurance, He trusted in the Lord God of Israel, and was peerless in that respect, verse 5. Further, if Constancy and perseverance, He clave to the Lord, and departed not from him, etc. verse 6. Finally, if valiant acts, and good success in war; The Lord was with him in all that he took in hand, and he got a famous victory of the Philistines his bordering enemies, verse 7, 8. This manner of Prince was Hezekiah, so religious, so zealous, so faithful, so virtuous, so constant, so valiant, so successful. And who would have thought, that he being so precious in God's eyes, should have been so much honoured in the world, and having deserved so well of his own subjects, should for the same have been no less beloved and regarded of his neighbour Princes? Indeed it pleaseth God many times to reward virtue, and specially piety, with such reverence from men, that either for fear or for love, they are suffered to enjoy their own quietly. So Solomon had peace forty years together almost round about him on every side, and judah and Israel dwelled without fear, every man under his Vine, and under his Figtree, all the days of Solomon, 1. Reg. 4. So Abimelech King of the Philistines, 
1. Reg. 4.  came to Isaak a private man & a stranger, & desired to enter into a League with him, Gen. 26. 
Genes. 26.  We saw certainly (saith he) that the Lord was with thee, and we thought thus, Let there be now an oath between us, thou shalt do us no hurt, as we have not touched thee, etc. So jacob, though he had greatly offended Laban his uncle, and Esau his brother, yet the Lord so wrought for him, by mollifying the hearts of the other, that they durst not, not only do him hurt, but not so much as speak a rough word unto him. This is that, that Solomon saith in the Proverbes, 
Proverbs 16.  When a ma●s ways please the Lord, he maketh his very enemies to be his friends. And which Satan envied to job, Doth job fear God for nought? 
job 1.  Hast thou not made a hedge about him, and about his house, and about all that he hath on every side? Howbeit, though it spiteth the Devil to the heart, to see the faithful, specially faithful Princes, to be guarded and protected by God, and to be regarded, and reverenced in the world, yet for all that, the Lord vouchsafeth them that grace many times. As the example of Constantine (at the first stablishing of the Gospel,) proveth; To whom the King of Persia, nay, most of the barbarous Kings of those days, (as Eusebius showeth) sent presents, and desired his friendship. As the example of Frederick, surnamed the Wise, 
Euseb li. 4. ca 7. De vita Constan.  and Frederick surnamed the Confessor, Dukes of Saxony, in the time of restoring the Gospel in those later times, (that I may not name Gostave of Sweathland, and the free Cities of Germany, to whom the Lord showed such mercy, that they were suffered without trouble almost, to build a Temple for the Lord as it were, I mean to enact Laws for the true service of God, & for the abolishing of Superstition,) do abundantly declare. It is very true therefore, that as God hath made many hills so high, that there is no wind to be felt upon the top of them; and some stones so hard, (as the Adamant,) that they will not be broken with any hammer; and some trees also so fat, and so oily (as the Bay-tree,) that the Winter storms have little power on them, though they make the most trees beside to let fall their leaves, So there have been some in the world so graced, and privileged by God, that even those things which do usually strike thorough other men, (Envy and Malice, I mean,) have had no power to enter upon them at all. They have been placed by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of gunneshot under his own wings, as it were, and under his feathers, they have not been confounded, neither of the Pestilence that walketh in the darkness, (this is secret Envy,) neither of the Plague that destroyeth at noonday, this is open and professed Malice. Lo thus have some been blessed, that feared the Lord, not only they had favour with their own people, but also they have been awed of their very enemies. Some have been so blessed, some few— pauci quos aequus amavit jupiter, atque ardens evexit ad aether a virtus, says the Poet. Some few that have been extraordinarily tendered by God, and which have been mirrors of all virtue and goodness. Howbeit, that you may not think the worse of our Hezekiah, nor derogate from the perfection of his virtues hereby, for that he was invaded by Sennacherib, and not suffered to live in peace: You are to understand, that as in natural and artificial workings, it is not enough, that the Agent have virtue and vigour in it, but the patient also, or that which it should work upon, must be rightly disposed and capable of the working: as for example: How long would it be before you could mould Iron, or make mortar of sand, or make a piece of dadocke-wood to flame, & c? So likewise for the price and estimation of virtue, it is not enough, that there be excellency in the doer, but there must be some inclination and affection to it in the beholder or witness. In the great battle that was fought between the Romans and the Parthians, wherein there were so many thousands of the Romans so miserably slain, there were twenty Roman Soldiers, (as Plutarch writeth) that fought so valiantly, 
Plutarch.  and laid about them so manfully, that their enemies that had been able to hack them in pieces, suffered them to escape thorough the midst of them. How so? The Parthians were valiant men themselves, and therefore, no marvel if they honoured valour in other men. On the contrary side, Proculus, a goodly tall man, that had gotten the victory of as many as encountered him, striking them down one after another, Caligula did not suffer to escape alive, but commanded him to be slain. Why so? Caligula was a cowardly wretch himself, and therefore envied the opinion, and mark of manhood in whomsoever it was eminent. So Xenocrates (as the same Plutarch writeth in the life of Photion,) was of that reverend estimation and credit, 
Plutarch.  for his wonderful gravity, that they who knew him, thought that it was impossible for any to be so carried away of his passions, but even by the sight of him, he should find an alteration in his mind, yea, and show some blushing too in his countenance. This impression he wrought in others, but yet when he came to Antipater, with other Ambassadors, to weigh him to equity and clemency, he could not get as much as a good morrow from him, or that he should take him by the hand. Why so? Antipater was a wicked man, the Story says, and being not virtuous himself, he had not learned to know virtue in others. Hereupon it is found true, that was said of the ancient Philosopher, that honour is a matter of courtesy, and rather in honorante, then in honorato; And which a learned man of late days hath written, Quidam laudem merentur, quidam habent, as though it were not always given to whom it is due, but others that do not deserve it, will go away with it sometimes. You see therefore that it is not a certain rule to judge of men's worth by their renown. For although Wisdom, and so Virtue and Piety, be justified of her children, that is, of them that be wise, virtuous, and godly; yet for all that, with them that are wicked, it is not of that price, but chose despised, scorned, abhorred. No marvel then, if Hezechiah were not esteemed of Sennacherib, according to his virtuous acts, all the while Sennacherib was so bad a man as he was; first, an Idolater, then proud, then covetous, then crafty, then puffed up with success of his wars elsewhere, etc. For the contrary were rather to be marvelled at, if darkness could abide light, sour sweet, or evil good. The same is to be said to those that are tempted thus, to think in their hearts, Why, if our Prince were so peerless a Lady as we make her, so godly▪ so wise, so just, so clement▪ also, if the reformation which she hath wrought, were according to the Word of God, as it is pretended, then surely the Lord would have caused the fear of her to be upon all the Nations round about us, and no man should be so hardy or so malicious as to assail us all the time of her government. Answer as the truth is, & as hath been partly showed already, that God sometimes for the comfort of his weak ones, and that his bounty may be the more sensibly felt, even with carnal hands, doth grant peace and quietness to his Church, and restrain the hearts of Tyrants, so that they have neither power nor heart to do any evil to his Sanctuary. Howbeit, this cometh by privilege, and is not ordinary. Again, for some certain time it is granted, but not for ones life. Solomon indeed had peace round about for the greatest part of his reign: but had David likewise? No, he had both his hands full all the days of his life; and yet who comparable to David? So Hezechiah a great part of his reign was free from any invasion by the enemy, and though his neighbour's Lands were on a fire, yet in his own he felt no loss: but did he remain in that security? No: about the midst of his reign, he was brought in jeopardy of his Estate by the Assyrians, who could not keep in any longer the malice that boiled in their breasts. But some man will say, Yet by your leave, Hezechiah was to blame, so to provoke Sennacherib as he did, a Prince of far greater puissance and strength than himself; for did he not deny him his tribute, and so bring upon himself and his people an unnecessary war? Indeed if it were so, Hezechiah was much to blame, and Sennacherib was before him, not only for strength of Forces, but also for goodness of cause, and therefore a very evil match made. But (well-beloved,) judge nothing before the time, but judge with righteous judgement, and as David saith, Psalm 40. so say I, 
Psalm. 40.  Blessed is he that judgeth wisely of the poor or afflicted, whom God hath visited. In the 53. of Esay, the godly confess their fault, for judging Christ to have been plagued and smitten of God for his own sins. 
Esay 53.  And in the 9 of john, the Apostles are told their fault, for that they could no sooner see a blind man (one that was borne blind,) but they must presently ask, Master, who did sin, this man, or his parents, that he was borne blind? The like reproach doth belong unto us, if we take the like course of misjudging, either of Hezechiah, or of them that be in like case with Hezechiah. Hezechiah did not pay him tribute. Why? Because he did owe him none; for if he had owed any, than he had sinned in not rendering it; according to that of the Apostle, Rom. 13. Give to all men their duty, Tribute to whom Tribute, Custom, to whom ye owe Custom. Now that he did not sin therein, may appear, not only by the silence of the Prophet Esay, who in all likelihood, would have persuaded him to have submitted himself to the King of Ashur, as well as jeremy afterward persuaded Sedechia, to yield to the King of Babylon; but also by the very order of the Text, here in this 18. Chap. of the second of Kings: For if you look upon the 7. verse of that Chap. there you shall see, that it is reckoned amongst his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among his good deeds, his worthy acts; that he rebelled against the King of Ashur, and served him not. Now that it is called rebellion, let no man be offended thereat, or think that he hath warrant thereby to condemn Hezechiah. For it is not called so, because the Lord did so esteem it, but because Sennacherib would have it so reputed. As in the 43. of Gen. it is said, The Egyptians might not eat bread wih the Hebrews, 
Genes. 43.  for that was an abomination to the Egyptians. It was not so indeed, it did not defile them at all, but yet the Egyptians counted it so, and therefore so it is called. So then, because Hezechiah will not fall down before Sennacherib, and suffer him to go over him, and tread upon him, because he will not enthrall his Land unto him, and lay upon the neck of his subjects such a yoke, as neither they nor their posterity should be able to bear, Hinc illae lachrymae, hereupon Hezechiah is a Rebel, and deserveth to be persecuted with fire and sword. And is not her Majesty's cause the like, and the quarrel of her enemy the same? What point of Tyranny, (because wars are commonly undertaken by great Princes,) may she be charged with? except this be Tyranny, to cast down Images which were perking in the Rood-lofts, and to purge her Churches from Idolatry, according to the Commandement of God, and the example of good Hezechiah? And what point of wrong can she be convicted to have done to the Spaniard, except this be wrong, to prevent his lying in wait, and to seek to save her own life, and the liberty of her subjects? There was in Rome one called fimbrias, a mad fellow, and a violent, if ever there were any. The same man having a quarrel to one Scaevola, a worthy man, and of special reckoning, sought to murder him, & did indeed stab him into the body very dangerously. Well, the wound proved not to be deadly, and Scaevola escaped with his life; now what doth Fimbria? He maketh no more ado, but indicts Scaevola; and why? Quòd totum telum corpore non exciperet, Because he braided aside, and did not suffer himself to be slain outright. So Caligula complained of the iniquity of the time, that one doubting to be poisoned of him, did take a counterpoison, or a remedy against it. What, says he, 
Sueton.  Antidotum adversus Caesarem? That's fair play indeed. Except the great enemy of Spain will lay such a thing to our charge, namely, that when he, or his Council had suborned desperate Ruffians to stab our Queen, or to pistol her, she having intelligence thereof through God's mercy hath avoided the danger▪ or when he had hired her own Physician to take away her life by poisoning, she being warned thereof, did not consent to take the fatal drug. Except, I say, this be her fault, that she hath not yielded wilfully to cast away her life for his pleasure, I see no cause why he should complain of wrong suffering from her. But yet now, I remember myself, he hath another quarrel against her. And what is that? Marry the same that the Galls had to the men of Tuscan: We want Land, say they, and you must spare us some; Again, your Land is a better Land than ours, this is quarrel sufficient. Howbeit as Herodotus writeth of the men of Andrus, 
Herodot. 1. Urania's lib. 8.  that when Themistocles would needs have money of them, and to that purpose, said, that he had brought two Goddesses with him, Persuasion, and Necessity. The men of Andrus answered him, that they all had two great Goddesses with them, which did forbid them to give him money, and those were Poverty and Impossibility. So say we, If they have need of our Lands, and of our commodities, we cannot spare them; and if they bring a sword against us, to enforce, I hope we shall find a Buckler, and a sword too to resist. Well, this is our comfort, that Hezechiah is invaded, that is, such a one as hath abolished false worshippings, (her Majesty I mean,) for which cause, the Lord seemeth to have had a special care of her, and so I hope He will have unto the end. Again, this is our comfort, that jerusalem is invaded, England, I mean, wherein though otherwise abounding with sin, yet God hath had his Sanctuary now a good while; and will He now bring it, that it should be destroyed, and laid on ruinous heaps? No surely, if yet we shall repent, and turn unto him. Lastly, this is our comfort, that Sennacherib is the Inuader, that is, such a one as doth not so much please himself in the multitude of his ships, and in the expertness of his men, and in the heaps of his treasures, that is, in his arm of flesh; as he doth certainly offend God by his desire of joining Dominion to Dominion, which is unsatiable, by his raising of tumults, & nourishing of broils in all his neighbour Countries, which is most malicious, and specially through his wicked zeal to advance Idolatry, and to set up the Kingdom of Antichrist, which is abominable. If any man think that I offer the Spaniard hard measure, to match him with Sennacherib: first, one out of the Church, than a Persecutor of the Church, etc. Let the same know that although superstition be not altogether so bad in itself, as Atheism, (albeit Nazianzen is bold, and says that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it were as good to worship no God, as to have many in God's sight,) yet for all that, to the Church commonly it is no less hurtful or dangerous. For did any godless Tyrant make more havoc of the faithful Servants of God, then did Idolatrous jezabel? This before Christ's time. And after; Is not the second beast which came up out of the earth, Reuel. 13. (by which Antichrist is meant,) said to do all the first beast could, (that is, the Roman Tyrants,) and to be alike enraged upon the Saints of God? Therefore to the Church, you see, they be alike cruel, & therefore no great wrong done to our enemy in this respect. But now for other respects, his dealing hath been less honourable. For Sennacherib had some colour of a cause to make war upon Hezechiah, for denying the pension which his father paid, though indeed it died with his father: but this man by no colour can demand any such thing. Sennacherib was no way beholding to the jews, for any merit or service they had done him. This man got Saint Quintin's by our means, and when we lost Casis in his quarrel, he left us in the lash, and gave us the slip. Thirdly, Sennacherib was not tied to Hezechiah by any band of affinity, or consanguinity. This man, besides the name of Brother and Sister, which goeth between Christian Princes currant, married her Majesty's own sister, (and afterwards would have married her,) and so should l●ue her even naturally. Lastly, Sennacherib invaded Hezekiah in his flourishing times, surely in his best times; He, a woman, (I need not add,) well stricken in years, whose very sex pleadeth weakness enough. Yet well fare justinian the Emperor, for he was so far from setting upon Amalosuntha, that virtuous and wise learned Queen of the Goths, that dwelled in Italy, (though he might well have pretended that Italy belonged to the Empire, and therefore, that she was after a sort an Usurper) that chose, (as Procopius writeth,) he showed himself to be very careful of her safety, and to be enemy to her enemies first and last. But what speak I of justinian, a Christian Emperor, and a civil? Cosross himself, that cruel King of Persia, a Barbarian, and for aught I read, a Pagan; he, though his fingers were itching to be meddling with the Empire, yet upon the Empress Sophia her letters (as Euagrius writeth) declaring that the government was in her hands, and that he should get no great honour in conquering a woman, etc. he was persuaded to be quiet, and to sit at home. But this man had rather be like that dis-honourable miscreant Caesar Borgia, his countryman by blood, who would not suffer Catharine ●fortia, a Lady of Italy, to enjoy her Signiories in quiet, but would needs seek a conquest, and a triumph over her▪ and like to his father and uncle, who would needs have war with that Queen of Hungary (King john's widow,) though all Christend●me, yea, and Turkey too, did hiss at ●hem both for it. Well, God, that taketh upon him the protection of Widows and Orphans, he also doth in a more near respect tender the safety of his anointed Queen: and so I hope our enemies shall find and feel, to their perpetual shame, if they shall be so hardy, as to invade us, the Lord that fought for Hezekiah and jerusalem, against Sennacherib, will also fight for her Majesty, and this Realm, against the Spaniard; they shall not come forth against us so proudly, but they shall flee from us as fearfully, etc. Which God for his mercy sake grant: to whom be praise for ever, Amen.   

A SERMON UPON THE SEVENTY six PSALM. THE six SERMON.  PSALM 76. verse 9, 10. 
When God arose to judgement, to save all the meek of the earth. Selah. 10. Surely the wrath of man shall praise thee, the remainder of wrath shalt thou restrain.  
PRAISE is not comely in the mouth of the foolish, (saith the Wiseman,) but it becometh well the just to be thankful, says the Psalmist. Thankfulness is a most necessary duty, and a principal part of justice, says the Philosopher: therefore he that is unthankful, is justly odious both to God and man. What a stain is that to Pharaoh his Butler, that he forgot joseph? To joas King of judah, that he forgot the kindness of ●ehoiada, by whose means he attained the Kingdom? I will trouble you with no more such examples. On the other side, jethroes' gratitude towards Moses, for helping his daughters to water their flocks, David's towards Barzillai, for furnishing him and his men with victual, (I might recite diverse others out of the Scriptures,) is greatly renowned. Now if we ought thus to be thankful to men, and to suffer no benefit to be spilt upon the ground like water, but to proclaim as David did, Who is left of the Lineage of jonathan, that I may do good unto him for Jonathan's sake, who hath made me beholding to him, that I may requite them? If, I say, we are bound to be thankful to men for small favours, than how much rather are we bound to God, for giving us life and breath, and all things to enjoy? and if we cannot be thankful enough to God for ordinary blessings, in that in him we live, move, and have our being, in that he causeth his Sun to shine upon us, and his rain to fall down upon our Lands; then what do we owe him, and how can we possibly be thankful enough, for delivering our souls from death, our eyes from tears, and our feet from falling, for catching the wicked in his own snare, and bringing the mischief that he imagined upon his own head? The Israelites having escaped the hands of the Egyptians, and the danger of the red Sea, sung praises to God with joyful lips. So did Deborah and Barack, for the victory which God gave them against jabin King of Canaan, and his Captain Sisera: so the women came out of all the Cities of Israel, singing and dancing to meet King Saul, and David after he had slain the Philistine; and which cometh nearest our purpose; the jews in the Kingdom of Persia, that had escaped the bloody practices of Haman, were not content to rejoice for the present time for a day, but ordained it for a Law, that such two days should be kept festival every year. 
Esther 9.2.  Now if we will cast our eyes abroad to other Countries, we shall find the like custom to have been taken up by Romans, Grecians, Scythians, Barbarians, ancient, modern. A taste of them. The Romans counted it for an unspeakable blessing, to be delivered from the Tyranny of the Tarquins, they celebrated the memorial of it every year, & called the feast Regis fugium. The same Romans were glad, most glad, to have the turbulent popular Estate removed, and a Monarchy established among them: and so glad they are of their Emperor Augustus, for that cause, that they honour the memory of his victory at Actium, (whereby the same was settled) by an annual festivity. So the Sicilians, for escaping the danger of destruction threatened by the Athenians. And to come to later times. So they of Lubeck celebrate the first day of the month for their deliverance from the Rugians (as Helmoldus witnesseth.) The Venetians also the fifteenth day of june, 
Helmoldus.  for the defeature of a most fearful Conspiracy tending to the wrack of that Commonweal, as Egnatius writeth. And the Antwerpians such a day of the month, 
Ignati●s.  for driving the French out of the City, that thought to have sacked it, and surprised it; it was under the government of such States, as were Protestants, when the City was delivered, but yet the Romanists after getting it, kept the day holy still. To be short, The Lubecians, that I spoke of before, celebrate such a day of the month, even Saint Lambert's day, for escaping the like danger threatened by certain Traitors of their own City, as Crantzius writeth. 
Crantzius lib 9 Vandal cap. 14.  And because that Conspiracy doth much portray forth, and fore-describe that same hellish one, that was lately undertaken by our cruel & unnatural ones, (for the confusion of whom we praise God this day,) let me briefly tell you the sum of it, as it is set down by Crantzius. Some four male-contneted wretches, sons of Belial, envying that the Governors had that which they wanted, & commanded over them, & kept them under; got as many partisans as they could, & bound themselves by an oath to be true one to another, & to keep one another's counsel. Their plot was to destroy the Senators, & to take their pleasure of their wives & daughters, & to rifle the City, & to make themselves Lords of it. The day appointed for this Tragedy, was S. lambert's, at 8. of the clock in the morning, when the gates should be opened. Of this practice, though there were some muttering abroad, yet in the City there was not the least inkling, until the very evening before it should be designed. The evening before, God wrought so upon ones conscience, that perduenture was privy to the design▪ but had been sworn before to keep it secret, that he came unto the house of the Burgo-masters Deputy, and missing him at home, found his son there, that was of good years and discretion, to whom he delivered his mind, in these words: Your father, (said he,) is in Council, and there is now as great need of Counsel and circumspection, as ever there were any where. With that he called fo● a glass of beer: & when it was brought, he said, I tell thee, thou glass, bu● I tell no body else, that if there be not the better care taken, and prevention used, to morrow next before noon, this City will become the sepulchre of the chief Burgesses, and of all that be of worth, the treason is so dangerous, and there be so many Traitors. When he had thus spoken, he threw the glass against the wall, and hastily betook himself out of doors, and road away. When this was done, it was no boot to bid the Deputies son to hasten to the Council-house, nor yet for the Senators to look about them. They presently took order for a strong and substantial watch and ward, and seizing upon one of the Conspirators, (for so he proved to be) they forced him by torture, or fear, to reveal the whole plot: and so by God's merciful Providence, that danger was removed, and the State preserved from ruin and confusion. I need not parallel our danger with theirs; Malecontentednesse bred both, oaths and imprecations kept both secret, both were at the point to have been accomplished, and nothing, but God's mercy, defeated both. There were only two special differences, that the Traitors of Lubeck sought the destruction, but of a few Statesmen in comparison, even of one City, Ours of the Nobles, and chief Commons of the whole Realm. They had one among them that compassionated their Country; ours had never a one that was touched with any remorse to their Country, but only bore some private affection towards one of our Nobles, & gave him warning to keep himself away. But much honoured be that honourable man, that would not scape himself alone, but would his King, and Peers, and Country, to escape too. Yea, I think he would not have thanked them for his life, if none of reckoning had been left alive but himself. As in the Roman Story, when Sylla that Tyrant put the Praenestines to the sword, and would have spared his host, he generously refused it, thrusting himself among them that were apppointed to be slain, and so was slain with them. Therefore as Christ said of Mary magdalen's pouring of ointment upon him, 
Ma●ke 14.  Verily I say unto you, wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done, shall be spoken of in memorial of her. So may I say of him, that wheresoever this Story shall be recorded, the praise of the fidelity & carefulness of this Peer, shall be justly celebrated. But to return to our Traitors, (for whose confusion we thank God this day:) They were inflamed against us with a rage that reached up to heaven, and made account to cast over us the Line of Vanity, and the stones of emptiness, the Strong man, and the man of War, the judge, and the Prophet, the Prudent, and the Aged, the Captain of fifty, and the Honourable, and the Councillor, and the cunning Workman, and the Eloquent man, all without exception, they devoted to destruction, head and tail, branch and rush, à Caluo ad Caluum, as the Tyrant said: therefore cursed be their wrath, for it was fierce; and their rage, for it was cruel; 
Genes. 49.  and blessed, and thrice blessed be the Name of our glorious God, for disappointing their hopes and practices, and let all the people say, Amen.  
I come at the length to my Text; whereout I observe four things.  

1. First, God's patience, [When God ariseth,] Implying, that he is not always up, as it were to execute judgement.  
2. Secondly his justice, which cometh at the length, howsoever it cometh not so soon, as they that are wronged would have it.  
3. Thirdly, his mercy and compassion toward the afflicted: he doth at the length help them, yea save them.  
4. Fourthly and lastly, his Wisdom, and Power: his Wisdom, in ordaining, even the heart of man to praise him: his Power, in girding in, & restraining whatsoever dregs of malice or cruelty do remain in them.   
Of these in their order, as God shall give grace, and the time leave.  
Touching the first, As he that keepeth Israel, doth neither slumber nor sleep; and as the Lord is not slack concerning his coming, as some men count slackness; So no more doth he sit down by the disgraces that are done to his Name, nor by the despites that are done to his seruant●, but is patient towards all, because he would do good to all, and have men to be saved, and escape out of the snares of the Devil. Towards the wicked he is patient to heap coals of fire upon their head, and to leave them without excuse, yea, and to make their judgement the heavier, if being borne with so long, they will not repent. Towards the godly also he is patient, and doth not presently revenge the wrongs done to them, that being exercised under the Cross, they might the more thirst, and lo●g, and cry for deliverance, & th●t deliverance when it cometh, might be the better welcome unto them. How long did the Lord endure the old world? even an hundred years, while the A●ke was in preparing; The Amorites, and the Gergesites, & c? till their wickedness was ripe. His own People, first, the ten Tribes, than the other two? even till there was no remedy, no hope of amendment, till the Prophets cried out Noash, it is desperate. On the other side, joseph was sold for a bondman, the Israelites were strangers in the Land of Ham, God's Heritage were carried away captive into Babylon, the Christians were persecuted, and chased from post to pillar, and martyred with all kind of martyrdom▪ in the Primitive time, by Heathen Tyrants; in th● later times, by Antichrist and his sworn ones; did the Lord presently rise up and come among them? were they delivered as soon a● they groaned? O no; The King sent and delivered joseph, the Prince of the people let him go free, but when his feet were first hurt in the stocks, the iron entered into his soul, He was many years in prison first. So the Israelites were hardly dealt with in Egypt by their Taskmasters, that th●y cried out for the very anguish of their hearts; Again, in the Land of the Chaldees, they served ten Apprenticeships before they had leave to return to their Country. This for the faithful before Christ's time. As for the faithful since, as God in the 15. of Gen. told Abraham; Know this of a surety, That thy seed shall be a stranger in a Land that is not theirs four hundred years, and shall serve them, and shall be evil entreated, but the Nation whom they shall serve, will I judge, and afterward they shall come out with great substance. So you shall find that the Church had but little peace or rest for the better part of four hundred years after Christ's coming in the flesh: and in the later perilous times (prophesied of by the Apostles) Antichrist had no sooner gotten to high strength, which he compassed in Gregory the sevenths' time, by superstitious falsehood, established in Innocent the third his time by bloody Laws; but the faithful went to the post, and wandered up and down hungry and naked, and had no dwelling place, and were counted as the filth of the world, and the offscouring of all things; yea the time was, that whosoever killed them, thought he did God good service; and this for the most space (in a manner,) that the persecution lasted in the Primitive time. This may suffice to show God's patience, both towards his servants, and towards his adversaries. The second thing is his justice.. For although God make a show as though he were asleep, and saw not what is done, as also he sometimes maketh a show as though he heard not, yet for all that, at the appointed time, he will not fail an inch, but coming he will come, and will not break, and the just shall live by faith: but woe be to the wicked, it shall be evil with him, the reward of his hands shall be given him. The Lord's Seat is prepared for judgement, and the Lord ruleth over all, if he whet his glittering sword, and his hand take hold on judgement, he will execute vengeance on his enemies, and reward them that hate him; 
Deut. 32.  He will make his arrows drunk with blood, and his sword shall eat flesh, etc. Deut. 32. This for his justice in punishing the wicked; as for his justice to right the Godly, and comforting of them, you know what's written in the 12. Psalm. Now for the oppression of the needy, and for the sighs of the poor, I will up, saith the Lord, and set at liberty them whom the wicked hath snared. It is a righteous thing with God, to recompense tribulation to them that trouble you, and to you that are troubled, rest with him. For that the righteous should be even as the wicked, be that far from God, said Abraham, Genes. 18. In this world many times there seemeth to be but a small difference between the devout and profane, the pure and polluted, him that sacrificeth, and him that sacrificeth not. Thus all things seem to fall out alike, to the one and to the other: nay, the wicked seem to be the warmer, and to have a greater portion in this life. What then, is the way of the Lord unrighteous? God forbid; nay, let God be just, and all men sinners, as it is written. But this it is, The Heaven of Heavens is the Lords, and for them to whom it was appointed, even for them that call upon him in truth, and think upon his Commandments to do them; but the earth and the commodities thereof, He distributeth without respect of persons, even to them that are his children by creation only, and not by adoption But yet there is a difference between the prosperity of the one and the other; for the ones is but with anxiety of heart, (even in laughter their heart is heavy,) the others is with cheerfulness and joy in the Spirit; the ones is a pledge of the greater preferment in the world to come, the others is their whole portion, and as if God should say, Let them take that and look for no more; the ones is with the blessing of the people, who wish they had more; the others with their curse and hatred, who are grieved that they have so much: Briefly, the one flourish but for a time, and often foresee the ruin of their house in their life-time, but generally within a few Generations their name is clean put out, but now the other having their house built not with blood or oppression, but upon the foundation of justice, feel no shaking or tottering of it while they live, and when they are to leave the world, they are full of hope that their house shall not be like the grass on the house tops, which withereth before it cometh forth, Psalm 129. but that it shall continue for a long season, even for many generations. 
Psalm 129.6.  Therefore let not the godly be discouraged, because he is kept down and trod upon, neither yet let the wicked be brag, because their imaginations prosper: for God hath not forsaken the earth, neither hath he forgotten to do justice, but his eyes are over the righteous, and his ears are open to their prayers; as for the wicked, his countenance is set against them to root out the memorial of them from off the earth. God is just, let this content the godly, he telleth all their bones, so that none of them are broken, he hath all their tears in his bottle, & will right them in due time. And that God is just, let this appall the wicked, he shall cast up that which he hath gotten unlawfully, the Lord will draw it out of his belly. [God ariseth to judgement,] This we have considered of. It followeth, [To save all the meek of the earth.] It is good to be zealous in a good matter always, says the Apostle; to be wise to do good, and in evil to have no skill, as the Prophet doth intimate. So it is good to rise betimes to serve God, to do the works of righteousness, of mercy, and of our lawful and honest vocation, that is pleasing to God, that is well reported of by men. Abraham did so, he rose up early in the morning to offer a sacrifice to the Lord, which he had prescribed. So job rose betimes to offer for himself and his children. 
job 1.  The good Lepers blamed themselves for sitting still, having so good news to impart to their neighbours, touching the great plenty of victual the Lord had sent them, by the running away of the Syrians. So the people rose in the morning to come unto Christ to hear him in the Temple, Luke 2. 
2. Kings 7. Luke 2.  And Lysias the high Captain caused his men to rise very betimes, to convey away Saint Paul, from the lying in wai●e of the jews. These and such other were good risings, good stir to save life, to save souls. On the other side, there have been as many bad and a thousand times more. As the people you know in Exodus, sat down to eat and drink, and rose up to play. And in Esay, they rise up early to follow drunkenness, and to smite with the fist of wickedness, and to catch their brother with a net, etc. and I would to God there were not infinite such among us. Well, the Lords rising is not of this fashion, he riseth to help, to deliver, to save; and whom? Not all without difference, tag, and rag, good and bad, but the meek of the earth. And how many of these? Not a few, but all, all the meek. So than you have in these words.  

First, the benefit, Saving, and no less.  
Then the distinction, Me●k, and none other.  
Then the content, or full number, All.   
Touching Saving, flesh and blood would gladly part stakes with God, ascribing to the Lord some part ●f the work, and yet assuming to her own will or strength that he quit himself so well from his enemy, or that he got the upper hand of him. But now the wisdom that is of God's Spirit otherwise. God hath wrought all our works in us, says Esay; And neither is he that planteth any thing, neither he that watereth, but G●d is all in all, 1. Cor. 3. And Augustine, 
August. de bono persever. cap. 6.  Tutiores vivimus, si totum Deo damus: non autem nos illi ●x parte, & nobis ex parte committimus, It is more for our safety (says he) if we ascribe all unto God, and do not commit ourselves, partly to God, partly to ourselves. And Lactantius most agreeably to my purpose. 
jactan. lib. 1. cap. 11.  No man, saith he, doth pray in that manner, that God would help him, but that he would save him, that he would give him health, (or salvation,) etc. He addeth, Non intelligit beneficia divina, qui se tantummodo à Deo iwari putat, He doth not understand God's benefits, but doth undervalue them, that thinketh that God doth only help him. Thus Lactantius. So then, it is too little to confess God to be our helper only, even touching our temporal life, and shall we make ourselves helpers with God for our everlasting life? God forbid. Let it be God's property, and let him have the honour to be the Saviour, and the only Saviour, as he saith in Esay, I am the Lord, and there is no Saviour besides me. Why then is it said, We as helpers exhort you? Our help is in the Name of the Lord. And, To help the Lord against the mighty? I answer, that these phrases are used because of transgression, that we should not be slothful in the business that we have in hand, but should stir up the gift that is in us. For God hath not given us wit, & memory, and tongue, and hands, and legs in vain, but that we should use them: As causes to concur with God? No, but as instruments that we should use them, at the most, that we should use them so far as he appointeth, 
Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yea, and as he enableth. It is strange that Plutarch an Heathen man, should observe a speech in Homer, and comment upon it as he doth in his Tract. How a man may praise himself, and not be envied for it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. You think that I have slain the enemy of our Country (said one,) and therefore you look upon me; No, but God hath done it, he gave me strength in the Combat, he subdued him under me. And in the same place he recordeth, and highly commendeth the speech and behaviour of one Pitho, who having slain one Cotys, and the Officers of the people striving, who might do him most honour for the same, he made this answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some God did this, & we did but lend our hands. This was modestly, and this was humbly. We have heard what God doth when he riseth to judgement; he saveth, he doth not only help. Now let us see whom, and how many he saveth or rescueth. The Meek and all the Meek of the earth.  
If the Psalmist had said, that God will save the mighty of the earth, the gallant, the highminded, than this had been welcome to the great Ones, they would not say, This is an hard saying, who may abide it? but, This is sweet, give us evermore of this food. Again, if the Prophet had said, God will help all that be in low estate, that be in poverty, or necessity, whether they be righteous, or unrighteous, faithful, or unfaithful, he shall be sure to have support, and protection from God, even for this cause, because he is poor. This again were a delightsome doctrine to such, even to scatter-thrifts, to slow-backs, etc. But now there is no such respect of persons with God: The rich and poor meet together: The Lord is the maker of them both, Pro. 22.2. And there is one God & Father of all, 
Prover. 22. ●.  who is rich unto all that call upon him: therefore the Prophet did weigh well his word, when he said, that God would save Gnanavim, he doth not say Gnaniijm, that is, poor, but, Gnanavim, that is, meek. It is true, that the jews have a Proverb, Bathar gnanijah azelah Gnaninthah, that is, Meekness abideth upon poverty. As on the other side, Bernard hath this speech, 
Bernard. Epi. 42▪  In alto posito non altum sapere difficile est, & omnino inusitatum, sed quantò inusitatius, tantò gloriosius, To be in high place, and not to be highminded, it is a hard matter, and altogether strange, & unusual, but by how much the more unusual, by so much the more glorious. For all that, as Saint Paul saith, The Kingdom of God is not meat and drink. So we may say, The Kingdom of God is neither wealth, nor poverty, neither silks, nor rags. A good rich man out of the good treasure of his heart, bringeth forth good things, and a bad poor man, out of the bad treasure of his heart bringeth forth bad things: for these things are as the person is, to whom God sendeth them: they be not Gnaniijm, as I told you, that is, poor or afflicted, but Gnanavim, that is, meek, to whom God promiseth this blessing, and salvation for ever. But some man will say, Why doth God promise so much to the meek, as in this place, [God ariseth to save the meek?] And in Saint Math. Blessed are the meek: for they shall inherit the earth, Math. 5. 
Math. 5.  And The meek shall possess the earth, and shall have their delight in the multitude of peace, Psalm 37. What is thy Beloved more than other beloveds? 
Psalm 37. Cantic. 5.  Cant. 5. And so, what is in meekness more than in other virtues, that so much should be attributed to it? Shall we say, that in this speech there is synecdoche speciei, the particular taken for the general, one virtue for all virtues, that the meek should signify the virtuous ones, or the godly ones; or that it is a Metonymy, of the effect for the cause, as the meek for the faithful, because meekness is the fruit of faith? Indeed, I take this promise of saving, not to belong to the special practices of that virtue only, but to the whole company of the faithful, even to the whole Church of God; called meek, not only because they bear the Image and portraiture of our Saviour: (Learn of me, for I am meek and lo●ly in heart, Math. 11. He shall not contend nor cry, (or roar,) neither shall one hear his voice in the street: 
Math. 11.  a bruised reed he shall not break, and the smoking flax he shall not quench, etc. Math. 12.) But because the holy Ghost would signify by this word, the hard estate of the Church in this world, that they should have need of meekness and patience, as much as of any other virtue. As for example, when many Nations were gathered against the people of God, saying, Zion shall be condemned, and our eyes shall look upon Zion, Michah, 4. And Rabshakeh shall revile God's people, and blaspheme God himself. Who is your God, that he should deliver you out of my Master's hands? 
2. Kings 19  And our Saviour should not only be called a deceiver by his own people, but also be gibed at by julian, What is the Carpenter now in doing? Further, when his servants should be persecuted with taunts & revile, but also with bonds and imprisonments, and with cruel death? When I say, they were to be led as sheep to the slaughter, had they not need to be as a Lamb, dumb before the Shearer, and not to open their mouth, & c? Thus meekness becometh God's Church especially, and therefore no marvel, if under the name of meekness be promised salvation. And this truly the Chaldee Paraphrast, and some of the Rabbins commenting upon this Text, did see that they were not to be appropriated to any particular rank of men, but to the visible Church, (called otherwise Gods firstborn, God's flock, God's Spouse, God's secret-ones,) though Kimhi as a jew, would have it to be understood of jews by nature, and of Israel according to the flesh. You see at the length, who are marked out by God to enjoy the benefit of protection, and Salvation, namely the Church of God, those that have given their names unto God, that tremble at his threats, and give credit to his promise, and are readier to suffer wrong then to do it. But how many of these will God protect and defend? The Prophet telleth us, All. Nihil excipitur, ubi distinguitur nihil, as Bernard saith in another case, God is not a God of the jews only, but also of the Gentiles, neither is he a God of the Elder Churches, I mean, in the Primitive time, but also of us, upon whom the ends of the world are come. For had not the Lord himself been on our side, may we well say, had not he himself been on our side, when man rose up against us, it had not failed us, but our souls had been put to silence, they were so wrathfully disposed at us. They thrust sore at us, that we might fall, and the plowers ploughed upon our backs, and made long furrows, and thought to have swallowed us up quick, at the leastwise, to have blown us up quick, or dead, that the name of a Protestant might no more be had in remembrance. Behold, we have the name of Herod in detestation, because he cut the throats of so many Infants in one quarter; Of Tarquin, because he cropped the heads of so many Governors of one Town; Of Caligula, because he wished all the people of Rome had but one head, that he might cut it off at a ●low; Of Cinna, and Marius, for giving this watchword to their Soldiers, That they should slay as many as they vouchsafed not to speak to, or to take by the hand. Also V●sperae Siculae & matutinae Parisienses, & Danish Wassals, are recorded for barbarous effusion ●f much blood: but now our men (if monsters might be called men,) might they have done their work, their strange work, brought to pass their act, their strange act; they ●ad far passed all former butchery. O mites Diomedis equi, Busiridis, arae Clementes, etc. as Claudian says. For why, 
Claudian in Ruffi● lib. 1.  the former either shed the blood of their enemies, or of strangers, or of their Commons, & did it either of fear, or in revenge, or upon a pang and an heat, etc. but our men deliberately, advisedly, and with an high hand resolved to tear in pieces, not the bodies of our Commons only and Peers, but (which my tongue abhorreth to utter) of the King, and of the Queen, and of the Royal seed; all must have gone one way, and been wrapped in one common bundle of destruction. But the way of man is not in himself, neither is it in man to direct his way, much less to effect his work. They took counsel, but it did not stand; they made a Decree, but the Lord did frustrate it. We were within a step of death and the Axe hanged over our head by a twine thread; but the Lord arose to judgement, he awoke as a man out of sleep, and took our cause into his hand, and delivered us from the plot, which they had plotted, and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were with an Engine from heaven. Behold, we account Isa●c happy, that had an Angel sent to hold Abraham's hand that was lifted up to slay him; also Peter that had likewise an Angel to lose the chains from his hands, and to set him at liberty, even the night before he should have been arraigned, Also the Prince of C●nde, the late French Kings uncle, happy, that had his capital Enemies stripped of their authority, even in the very nick that they had meant to bring him forth to the block. All these trusted in God, & he delivered them, even at such time as the waters had like to have overwhelmed them, and utterly to have sunk them. And surely our estate was not unlike to theirs, neither for danger, nor for deliverance. And therefore as Moses saith in Exodus, Chap. 12. of the celebrating of the Passeover, It is a night to be kept holy to the Lord, because he br●ught them out of the Land of Egypt: this is that night which all the Children of Israel must keep throughout their Gene●ations. So may we say of this day, This is the day that the Lord hath made, let us be glad and rejoice in it, 
Psal. 118.24.  as it is in the Psalm. And as it is in the Book of Ester, 
Esther 9.22.  This is the month that is turned to us from sorrow to joy, and from mourning to a joyful day. O let us never forget this mercy of the Lord, (never had any 〈◊〉 more showed it,) but let us write it in the tables of 〈…〉, with a pen of iron, or with the point of a Diamonds; Let us think of it, when we lie down, and when we rise up, and talk of it at home, and abroad; but above all things, let us offer to God the Sacrifice of righteousness, of repentance, of thankfulness, of new life, that we never provoke him to brin●●●on us, that which he doth so often threaten in his Word, and we have so long deserved. And so I proceed to that which followeth. [Surely the rage of man shall praise thee.] Which is not so meant, as that the wicked in their rage, should praise God: No, for than they allow their tongues, and teach their tongues to speak all words that may offend, (Men boiled in great heat, and blasphemed the Name of God, Revel. 16.) But that their rage should yield great store of matter for God, to raise his praise and glory thereby: I mean, to make his Power, his Providence, his Wisdom, and his noble Acts, to be known to men. Behold, saith God by Esay, I have created the Smith that bloweth the coals in the fire, 
Esay 54.16.  and him that brings forth an instrument for his work, and I have created the destroyer, to destroy: but all the weapons that are made against thee, shall not prosper, and every tongue that shall rise against thee in judgement, thou shall condemn, etc. For this cause have I stirred thee up, to get me honour upon thee, and upon thy horsemen, and upon thy Chariots, saith God to Pharaoh, and God hath made all things for his glory, even the wicked against the day of wrath. God at the first caused light to shine out of darkness, and ever since there is no evil in a City, but God doth it. How? by inspiring the evil into the heart of man? God forbid. No, but by directing and ordering the same to the executing of his judgement upon the children of disobedience, yea, and for the benefit of his children in the end, howsoever they be in heaviness for a time, as need requireth, Inimici ●mnes Ecclesiae (saith Augustin, 
August. li. 18. de Ciu. Dei, ca 15. ) quolibet errore ●aecentur, vel malitia depraventur, etc. All the enemies of the Church by whatsoever either error they are blinded, or malice depraved, if they receive power to afflict her corporally, they ex●rcise her patience; if they cross her by bad opinion, (heresies,) they exercise her wisdom: her charity also, whilst she is fain to love them, and her bounty also, whilst she is fain to teach them, and disciplinate them. Thus Augustine. And thus we see, That as cut of the eater, Samson gate meat, and out of the strong, sw●etnesse, judges 14. And as of the Viper's flesh the A apothecaries m●ke their Treacle: so out of the violentest, and hardest courses that are taken against the godly, God gathereth especial occasions to illustrate his glory, both for Wisdom, Mercy, and justice.. What did Sennacherib get for advancing his Banner against God's City? Saul by practising so as he did against David Gods chosen? jeroboam, for lifting up his hand against the man of God that came from judah? Nabuchadnezzar, for casting Sedrach, Mesach, and Abednego, into the fiery Furnace? Herod, for casting Peter into the prison, and glorying to hear from the mouths of his flatterers, The voice of God, and not of man? was he not smitten by an Angel, and eaten up of worms, Acts 12? Yea, as josephus writeth, 
Act. 12. josephus.  he made a confession of his weakness before his end, and ascribed to God the glory due to his Name. So did Sennacherib preach by his Statue, He that looketh upon me, let him (learn to) fear God. So did Nabuchadnezzar confess, that the God of Sedrach, Mesach, and Abednego, was the true God, and to be worshipped. Saul, that David was righteous, and himself faulty. jeroboam could not have his hand restored, before he confessed he had offended, 1. Kings 13. Thus the rage of man praised, (that is, as Kimhi expoundeth it,) turned to God's praise, (tashub hodeah lera,) in these men. 
Kimhi in Psal  But did it in these men only? Truly, as the Apostle to the Hebrews saith, The time will be too short for me to tell of Gedeon, 
Hebr. 11.  Barac, etc. So if I should go about to relate unto you, what mine own poor reading could afford out of the continued Story of the Church, I should hold you too long. The Prince of our Salvation was consecrated by affliction, and in his weak manhood, triumphed over the Prince of darkness; and so did his poor servants, over worldly Governors. What did Herod and Pontius Pilate, and the high Priests, and Rulers of the people, and Saul also, while he was Saul, get, by banding themselves against our Saviour? did they not find and feel, that they kicked against the prick, and that they prevailed nothing for all their stirring? So julian was fain to confess in the end, Vicisti Galilaee; And before him Claudius H●●minianus being strangely visited by God, 
T●rtul. ad Scapu●●m.  and eaten up of Li●e, said, N●mo sciat Christianus: O let no Christian know of it. In like manner, about two hundred years agone, when Sigismond the Emperor, and the Prelates of Germany had led so many Armies, even Army upon Army, against the poor Bohemians, and thei● Captain Zisca, 
Aeneas Silvius in Hist. sua Bohem.  which had but one eye, and were all defeated almost miraculously, (it is certain, that though they came forth one way, they fled away ten ways, and though they came forth by thousands, they went home by hundreds, and th●s in sundry invasions, lest it should be thought to have happened by chance,) did they not cry out that God was become an Hussite? To be short; when in the year 1588. the great Armado was either sunk in the Seas, or dashed upon rocks, or shattered in pieces by our Artillery, or surprised by our Forces, (albeit, let there be no mention made of our Forces in that fight, but let God have the whole glory,) did not the Spaniards swear, and curse, and tear God, and cry out that he was become a Lutheran? Thus the rage of man turned to God's praise; and the more, and the mightier, and the fiercer they were, the more was God honoured, in taking part with us his weak ones. This for defeating of Forces. So for defeating of Policies, we need not to go farther for an example, then to the Gunpowder Treason: Was there ever any thing carried with greater secrecy? They digged deep, even to hell almost, to hide their Counsel from God, and said, No eye shall see us; we will give them a blow before they be aware, that whosoever shall hear of it, his ears shall tingle, but whosoever shall hear it, and feel it, he shall be torn in pieces. Thus as King Peter of Arragon, when he resolved upon the surprise of Sicily, kept his plot so secret to himself, that he swore he would tear his shirt from his back, if he thought it were privy to it. And as Nurse's said that he was spinning such a pi●ce of cloth, that it should be impossible for the Empress with all her Council to undo. So our Traitors persuaded themselves, that they had made all things so sure, that their design should take place maugre all the Angels in heaven. But let not him that girdeth on his armour, vaunt as he that putteth it off: neither let any man promise himself too much f●r his own policy: There is no wisdom, there is no counsel, there is no understanding against the Lord. The horse is prepared against the day of battle: and so, cunning, and slights, and undermine are used, but the victory and success cometh of the Lord. Thus much our Traitors felt to their woe; and we found, and do find to our unspeakable comfort. No Nation under heaven more bound to God for wonderful deliverances. O that we could once learn to be thankful to God for the same! Thankful, I say, not in word, or in tongue only, but in deed and in truth. If he that sinneth, would sin no more, I mean, commit no more crimes, (●or what man is he that liveth and sinneth not?) but serve the Lord in fear, and rejoice before him in trembling. If every one of us would set his heart upon righteousness, choosing the thing that is pleasing to God, seeking every one, not his own good, but his brother's good, and doing every one, not his own will, but the will of our Father which is in heaven, etc. then should our prosperity be as the floods, & our safety as the sand of the Sea; then should no evil come near our dwelling, and the son of wickedness should not hurt us; our enemies should be smitten before us, & all their turning of devices should be but as the Potter's clay, they should still be confounded and abashed, and at their wit's end, and ready to t●are their flesh with their teeth, as our Traitors were, wh●n they heard their plot was defeated; but chose, upon our King should his Crown flourish, and peace should be on our Israel all our life long. Thus much the Lord vouchsafe to effect, and if there be any remnant of rage or of malice in our foreign enemies, (if we have any,) or in our domestic underminers, (as I fear we have too many,) He vouchsafe to cross, restrain, and disappoint, making them and their devices like the untimely fruit of a woman that never seeth the sun, or like the Spider's web, or Cockatrice eggs, that either maketh no cloth, or tendeth to the destruction of the devisers: Even the Lord our God mercifully grant, and work this for ●esus Christ his sake. To whom with the Father, and the holy Ghost, be all praise and thanksgiving, for ever. Amen, Amen.   

A SERMON UPON THE TWENTYNINTH OF JOB. THE SEVENTH SERMON.  JOB, 29. verse 14. 
I put on righteousness and it clothed me, my judgement was as a Robe and a Diadem.  
JOB, that worthy servant of God, so pious and righteous, even in prosperity, that the Devil himself could not find a hole in his coat, job 1. so patient and constant under the cross, (or rather under a world of crosses,) that he is set forth by Saint james, for a pattern, and example of patient enduring, james the 5. so gracious and inward with God, that the Prophet Ezechiel ranketh him among them that found especial favour in God's sight, even with Noah and Daniel, Ezek. 14. Briefly, so rich in all spiritual knowledge▪ ●nd endued with such a principal measure of God's spirit, tha● Moses himself disdained not to become his Interpreter, as some of the Ancients have thought; But as is probably conceited, 
Origen.  had his hand in the publishing of his Book, as Saint Peter had his in the publishing of Saint Marks Gospel by the report of Saint Hierom. This job, I say, so qualified, so approved, so graced, 
Hieronym in Catalogue.  so privileged, is the Penman of the words which I have read unto you; and therefore the same ought highly to be regarded and observed for the excellency of his person that spoke so, as no doubt, he was moved by the holy Ghost. Now as Christ saith in the Gospel, 
john 12.  This voice came not for my sake, but for yours. And as Saint Paul saith to the Corinthians, 
1. Cor. 4.  These things have I figuratively transferred to myself, and to Apollo for your sakes, that ye might learn in us, not to think of men above that which is written. So we ought to persuade ourselves, that job telling us so much as he doth in my Text, touching his upright carriage in his place of Government, did it not so much to magnify himself: no, nor to justify himself, (except it were against his Backebiters,) as to set before us as it were in a glass, what are the special duties of them that be in place of government. [I put on righteousness, and it clothed me, etc.] As if he said; Others made it their care to strowt it, and to stout it, and to brave it in costly apparel, as though thereby they would procure respect and esteem to their place; but my delight was to do justice, and judgement; to help them to right that suffered wrong, to relieve the oppressed, that is, as far as was possible, and as much as l●y in me, to help every one to his own; This was my Robe, and my Diadem, and my Crown of rejoicing. This I take to be the meaning, and sum of my Text. Now for the explicating of the words, I do not think good to make a long discourse unto you of Robe and Diadem, (as Hierome doth somewhere of Ephod and Ephodbad, 
Hieronym. ad Marcellam. ) to tell you either wherein the Robe of them of the E●st differed from the Gown of the Romans, and the Cloak of the Grecians, or what was the stuff of the Diadem, and the form and making thereof; These things might rather make a show of reading, than cause godly edifying. Only I will endeavour to help the ignorant to understand what is the difference between justice and judgement, lest they be deceived. For justice and judgement be not one and the same thing, though they be joined together in my Text, as also they be in half an hundred places of the Scripture, as I think. Neither yet doth judgement signify Discretion in this place, as it doth, when we say, Such a thing is done with judgement. No, the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is seldom or never so taken in the old Testament. But these be the differences between justice and judgement; justice is the virtue or good quality, judgement the exercise and practice of it. justice is considered as inherent in ourselves, judgement hath relation unto others, even to them with whom we have dealing. Briefly, justice is the letter of the Law, and tenor of right; judgement is taken often for the qualifying of it by conscience and equity. On these three points hang all the special differences between justice and judgement. Having thus holpen some of you for the better understanding of the words; we will come now to the matter, and take it before us as it lieth, for this shall be my method, and all the division that I will make. I put on Righteousness, etc. In the Scriptures, (if you observe them,) you shall find the qualities of the mind to be expressed, or at the least, shadowed by the apparel of the body; and the getting or possessing of these qualities, to the attiring or adorning of the same. You know what Saint Peter saith, Deck yourselves with lowliness, knit it unto y●u, 
1. Pet. 5. Galat. 3.  make it your girdles as it were. And Saint Paul to the Galatians; As many as are baptised, have put on Christ. And to the Romans, 
Rom. 13.  Put ye on the Lord jesus, make him your bearing-cloth, as it were. So to the Ephesians, Cast off concerning the conversation in times past the old man, etc. and put ye on the new man, make him your inward garment. 
Ephes. 4.  So to the Colossians, As Elect of God, holy and beloved, 
Colos. 3.  put on the Bowels of mercies, gentleness, humbleness of mind, meekness long suffering; make them your outward garment. Many such places may be found in the new Testament. For the old, let one be in stead of all, Let not mercy and truth forsake thee, 
Prover. 3.  bind them on thy neck, (make them thy chain,) and write them upon the Table of thine heart; make them thy Tablet; I will trouble you with no more Citations. Now this and the like kind of phrasing, may be thought to be used by the holy Ghost, for two causes: First, because we are dull of understanding, and cannot conceive of spiritual matters, but by carnal descriptions; secondly, because he would draw us away from that which is viler, to that which is more precious from that which is pleasing to our senses, to that which is profitable to our souls. Further, this phrasing, our Saviour and his servants may be observed to have used in others matters besides apparel. Do you tell me that my mother, and my brethren would speak with me? 
Math. 12.  He that doth the will of my Father in heaven, the same is my brother, sister, and mother. He doth not deny his carnal kindred, but preferreth the Spiritual. So in Saint john, Do ye ask me who hath brought me meat? My meat is to do the will ●f him that sent me. So again, 
john 4.  Do ye brag that ye are Freemen, and were never servants to any? If the Son hath set you free, then are y●u free indeed, but if ye commit sin, then are ye the servants of sin. So the Apostle; 
john 8.  will ye know what is the riches to be accounted of? 
1. Tim. 6.  Godliness is great riches, if a man be content with that he hath, etc. Would ye know what Sacrifices be best? To do good, and to distribute forget not, for with such Sacrifices God is well pleased. So Bernard, 
Hebr. 13. Bernard.  Would you know where be my merits? My merit is the mercy of the Lord; while he is not void of mercy, I am not void of merit. So Chrysostome; Would you know what's the best fast? 

Chrysostome and Origen.  
Prosper.   To fast from sin. So Prosper, The best keeping of Holidays, is to feriat from dead works. Yea, out of the Church you shall find this figure and phrasing to be used. Where are your children, Epaminondas? My children are my victories, said he▪ and namely, that got at Leuctra, 
Probus.  they will perpetuate my name. Who is the best Patriot? 
●nnius.  The best Carthaginian? Hostem qui feriet, mihi e●i● Carthaginiensis. What's the b●st Divination? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Homer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that is, The best Divination is, to fight f●r ones Country. Who is the most Capital Enemy? What the Noblest Conquest? 
Livy.  To conquer one's affections, that the greatest Conquest, and sensuality the deadliest enemy. So what's the best Fortress, 
Horace.  A good Conscience. What true Nobility? Virtue. To return to the faithful; Nazianz●n hath a good speech to our purpose; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 
Nazian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Shamefastness is a fair flower in a Maiden's garland, Paleness, that is a great ornament, Virtues, they be the bravest platting of the hair. 
Tert●ll. de cult●s foeminarum.  Thus he: and Tertullian before him, Vestite vos Serico probitatis, etc. Put on the Silk of honesty, th●●iffiny (as it were) of Sanctimony, and the purple of Chastity, Taliter pigm●ntatae D●um habebi●●s amator●m. If you trim yourselves thus, nay, if you paint yourselves with this kind of painting, you shall have God himself your Lover. By this time, I know, you are more than satisfied, that ●ob, in saying, he did put on justice, (made it his garment,) did speak no strange thing, but that which many, both of the Church & out of the Church, have spoken. And this, to draw us from that which is too much esteemed, to that which ought only or chiefly to be esteemed. Certainly gold, and silver, and purple, and scarlet, and the like, and garments, and ornaments, made of the same, are not of themselves common, 
1. Tim. 4.  or unclean. Every creature of God is good, saith Saint Paul: And every Ordinance of man, (not repugnant to the Ordinance of God,) is obediently to be yielded unto, saith St. Peter. 
1. Pet. 2.  Both Riches and Honour come of thee, O Lord, etc. and it is in thy hand to make great, and to give strength, 2. Chron. 29. And He that hath set some above their brethren in dignity, 
2. Chron. 29.  for the maintenance of peace and order, hath provided for such more costly ornaments, and habiliments, for the better distinguishing of them from others. Esau the elder brother, had fairer clothes than Iaa●ob the younger, 
Genes. 27.  Gen. 27. And joseph being promoted by Pharaoh, was not scrupulous to wear a Ring of gold, and a chain of gold, and Silk, or five Linen, Gen. 41. No more was Daniel scrupulous to be clothed in purple, 
Genes. 41.  being advanced by Belshashar, 
Daniel 5.  Dan. 5. No more Mor●ecat, to be bravely mounted, and gorgeously apparelled by the appointment of Ahashuerus, as it is in the Book of Esther. Nothing that entereth into the bel●y, 
Ester 6.  defileth a man, if his heart be clean; So nothing that is put on the back, if his heart be humble. Howbeit as one may be a glutton, 
M●rke 7.  and highly offend the Majesty of God, i● he feed above the measure of moderation, though meats of themselves be things indifferent: So let a man prate never so much that his heart is upright, that he is not highminded, and hath no proud looks; yet if he wear apparel beyond the compass of his calling, or other than Law doth allow, he lieth and speaketh not the truth, but maketh himself a grievous transgressor. Meats for the belly, and the belly for meats (saith the Apostle:) And so apparel for the back, 
1. Cor. 6.  and the back for apparel, and God shall destroy both the one and the other. True, yet as he that weaveth, should not despise him that weareth not; So he that weareth not, should not judge him that weareth; for God hath called us in peace. This I speak, not to give way to braveing and flaunting, (the special sin of this age, for the which the Land mourneth, and fadeth, and seemeth to be pressed down with it, as a Cart is pressed that is full of sheaves, as the Scripture speaketh,) or to excuse them that offend that way: By no means, but to remove superstition, and to justify distinction of degrees, even by outward deportment. For there have been, and yet are, Monks & Friars, that have pleased themselves, and bragged to others, of the homeliness of their Weeds, as if they merited thereby, and were more perfect than other men; when as generally they did tread down Pride with greater pride, as Plato said of the Cynic. Again, there have been some, even the Spartans' by name, who by equalling the Plebeians with their Magistrates and Nobles for habit, made the one sort more contemptible, and the other too saucy and insolent. The point that hitherunto I have insisted upon, is this▪ justice is the best Robe for a Magistrate, for it is the inward, but yet the outward is not to be condemned, nor contemned nei●her, for that was no part of jobs meaning, no more than it was C●rists, to condemn the moderate care for the things of this life, by saying, either as he doth john 6. Labour not for the mea●e which perisheth, but for that which endureth to everlasting life, 
john 6.  which the ●onne of man will give unto you. Or as he doth, Math. 6. Lay not up for yourselves Treasures on earth, wh●re the moth, 
Matth. 6.  and canker do corrupt, etc. but lay up for yourselves Treasures in heaven, etc. The truth is, that though one thing be necessary, and job did choose the better part, yet other things have their use, 
Luke 10,  and may lawfully be provided and used: but a word is sufficient to warn men to keep their estate by outward compliture. All the doubt and danger is, that they will not be careful enough to put on the inward of justice.. Now this you are to understand, that there is a main difference between the furnishing of ourselves with outward, & the furnishing of ourselves with inward apparel; For a man may have the outward, and not put it on, and he may put it on, and it not be his own; But whosoever hath justice, he puts it on, and whosoever puts it on, it is his own. Now, 
Genes. 41.  as joseph thought not himself fit to be presented to Pharaoh, before he was shaved, and had changed his raiment: And as Bartimeus threw away his cloak, when he was going towards our Saviour: 
Mark 10.  And as Moses was bid to put off his shoes, before he approached to the Bush where God appeared; 
Exod. 3.  So it becometh every one that is a Magistrate of higher or lower place, or looketh that way, to cast off every thing that presseth down, and the sin that doth so easily beset us, as the Apostle speaketh. 
Hebr. 12.  So shall he be the more able to get the same precious Robe, & so shall he appear more venerable in it when it is gotten. It is certain, that there be very many things which will greatly hinder the putting on of it, and which will stain it grossly, when it is on or seems to be on. First Prejudice, secondly, Partiality, thirdly, Bribery, fourthly, Precipitancy. He that keepeth himself free, from these is a perfect man, (in comparison,) & worthy to be a Successor of job, and to sit in the place of judgement. I may but glance at these things, and must overskip whatsoever besides these doth hinder justice, lest I be prevented by time. Touching therefore the first, Prejudice is a great corrupter of justice and judgement: It carrieth reason violently after will, whereas will should attend upon reason. Fertur Equis Auriga, & currus nescit habenas. Can any good thing come out of Nazareth, said Nathaniel, john 1? Shall Chris● come out of Galilee? 
john 1.  He may not so much as dwell there. Search and look: for ●ut of Galilee ariseth no Prophet, 
john 7.  john 7. There is one Prophet more, Micaiah by name, but he never prophesieth any good unto me: No more will he to thee, by all likelihood. To this effect Ahab, 1. Kings 22. But what said jehosaphat? Let not the King of Israel say so. And Philip, Come and see (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Proverb among the jews to this day.) And Nicodemus; Doth our Law judge a man, except he be first heard? The judges in Athens took a corporal oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to hear both parts indifferently. And the saying is well known: He that giveth Sentence, hearing but one side, 
Seneca in Medea.  though it may perhaps be just, yet himself is surely unjust. It is not the manner of the Romans, (said Festus, Acts 25.) to deliver any man to die, 
Acts 25.  before he which is accused, have the accuser face to face, and have licence to answer for himself, concerning the c●ime laid against him. Therefore inexcusable was the fault of Pilate, that suffered himself to be borne down by the preiudicatory exclamation of Christ's enemies, john 18. If he were not an evil doer, we would not have delivered him unto thee. If it be enough to accuse, who shall be innocent, said the Emperor? And Innocency itself may be condemned, 
Am●●an. Marcell●n.  if Prejudice sit upon the Bench. The Story of Caesar would be remembered: He had a prejudicate opinion against Ligarius, 
Plutarch.  that he had been a busy man against him and his capital foe, and therefore resolved to condemn him, whosoever should speak for him. Yet when he had given leave to the Orator to undertake his cause, (who opened it to the full, and removed many imputations that were cast upon him,) Cesar found himself so much altered in affection and judgement, that he pronounced him innocent, whom before he thought to have been the arrantest Traitor that lived. So it falleth out many times, that they that have been strongly suspected for this, or that crime, because their former carriage had not been regular, have yet been found faultless for that which was laid to their charge, and whatsoever they suffered, they suffered wrongfully. Now as in the matter of charity, it were better to bestow an Alms upon such as it is no Alms to give unto, rather than for the unworthy sake, to withhold from the worthy, (the saying is not mine but Gregory Nazianzens, 
Nazianzen.  in the Funeral Sermon that he made upon his father.) So it is a good rule in my judgement, rather to let ten Felons escape, 
Vide Ulpian. ca 5. the poe●●s, ex jacobo Simanca, 5. de Rep. ca 17. pu. 264.  (if their offences be not heinous,) though there be proof against them, then to hang one true man upon presumption. For the Felon escaping at this time, may come into the net again, according to the manner, and then he may receive the wages of his iniquity, and no man pity him; but life being taken away, cannot be restored. As, In Bello non bis peccatur, 
Lamachus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lege Veget. li. 1. cap. 13. Tacitus.  No more is it in cases of life. But you will say, Better to have a mischief th●n an inconvenience; And Habet aliquid ex iniquo omne magnum exemplum, quod contra singulos utilitate publica rependitur: Every great example hath some iniquity in it, somewhat that may be hurtful to some particular persons, which yet is recompensed by the public good. I answer, For pecuniary mulcts, and such punishments, as do not reach to the taking away of life, or limb, in the name of God, let the Magistrate use his discretion, I will not be against the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make some smart for example-sake: but for life cases, (when life is at the stake,) I think S. Paul's rule is to be followed, as well in that case as any other, We may not do evil, that good may come thereof; 
Rom. 3.  And likewise Tertullian hath a good rule, Nulla est necessitas delinquendi, quibus una est necessitas non delinquendi, that is, 
Tertullian.  There is no necessity to offend (upon this or that pretext,) for as much as this only necessity lieth upon us, not to offend: And that it is not safe to give severity the reins to work her will, and to put to death, for example sake. Let me tell you a Story out of Seneca, 
Seneca lib. 1 de Ira cap. 16.  which in brief was thus. A couple of Soldiers going abroad to forage, when they had been forth a time, at the length one of them returneth alone without his fellow. It was observed, complained on, and he brought before the judge Marshal, who charged him with the murdering of his fellow; but he denied it, and besought liberty to seek out his fellow. It would not be granted, but he was condemned to die, and a Centurion charged to carry him out of the Camp, according to the manner, and to see execution done. When they came to the place of execution, behold, the Soldier that had been missing, appeared, and then there was great joy between him and his fellow, and in the whole presence also, who were glad to have life saved: The Centurion also thought he could do no less, but bring the supposed murderer back, for as much as he, for whose sake he was to die, was found to be alive. He thought also (I warrant you,) that he should have great thanks of the judge for stopping wrong; but hear what followed, hear, and wonder. The judge, Piso by name, (let him be named and remembered to his perpetual shame,) condemneth all three to die. The first, because he had condemned him before; the second, because he was the cause that his fellow was condemned; the third, because he had not done execution upon the condemned. Thus, said Seneca, Excogitavit quemadmodum tria crimina faceret, quia ●ullum invenerat, He was so witty, that he was able to make three crimes of never a one. For the point; This Piso being neither absurd for conceit, nor very bad for disposition, (for so it is written of him,) had some reason to move him to do as he did, and in likelihood this, that he would Sancire Disciplinam militar●m, by the death of three: both to make Soldiers afraid to straggle, and Under-officers wary to fulfil the command of the Superior, without staggering. Howbeit though Piso would wash himself in Niter, as our job speaketh, yet he cannot blot out the stains of hard-hartednesse; And cruelty is cruelty, howsoever it be coloured and plastered. Well, we have seen that Prejudice is a great hinderer of justice, and it is not excused by pretence of public good. Thus far we are gone. A second hinderer of justice, (and stain to the Magistrate, 
jam. 2. ) is Partiality. If there come into your company a man with a gold Ring, and in goodly apparel, and there come in also a man in vile raiment, and ye have respect to him that weareth the gay clothing, and say unto him, Sat thou here in a good place; and say unto the Poor, Stand thou there, or sit here under my footstool, are ye not partial in your s●lues, and are become judges of ●uill thoughts? Thus Saint james concerning private Partiality. The like we are to think also of public. If they that are in Commission should say, Dam Trebio, Pon● ad Trebium, 
Iwenal.  etc. O, make room for such a one, he can further such a great man's cause, that is to be heard, I must look that he have no wrong; but on the poor man's case, we have no care which end goeth forward: he can make no friends, he can work no revenge, therefore let us destroy the tr●e with the fruit; let us tread him down like mire in the street; let us make him an example to all busie-bodyes, that will dare to maintain their right, or once to quacke against their betters. Then we walk not uprightly, but have the faith of our glorious Lord jesus Christ in respect of persons. T●e Law is plain, Deut. 1. You shall have no respect of persons in judgement, but shall hear the small as well as the great, you shall not fear the face of man. 
Deut 1.  And the Apostle chargeth Timothy, that he do nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 
Tim. 5.  by titing the Balance of one side. And the Prophet Ezechiel reckoning up ●he grievous sins of juda, 
Ezech. 9  maketh this an especial one, that the City was full of Muttah: what's that? 
Kimhi.  Mishpat mutteh, that is, judgement turned from the bias, as it were, as the Hebrew Interpreter doth expound it. Yea, and nature taught the natural Poet to condemn it for a great sin in the Governors, when they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, deprave judgements by partial inclining to one side. What a shame was that for Cesar, to confess, Melior causa Cassijs, sed denegare Bruto nihil possum? Cassius his cause is better, but Brutus must go away with the cause, because he is nearer unto me: Haec caro tangit Brutum. Also Henry the Emperor (the seventh of that name,) is much taxed in Story, for that being appealed unto by a couple of Lawyers, who contended about the Sovereignty of the Emperor, making their agreement between them, that he for whom the Emperor should give Sentence, should win an horse of his fellow; He fair pronounced truth to be on his side, that spoke most for his power & authority; whereupon this Proverb was taken up, Alter respondit aequum, sed alter habet Equum: Such a one hath right on his side, but the other rides the horse. Thus you hear how Partiality hath perverted right, & corrupted judgement, even in the highest Magistrates; & therefore not to be doubted, but inferior Magistrates be sometimes tainted. How can they choose, all the while they cannot see all things themselues, but must follow the leading of others who may be deceived & deceive? Therefore the Shrieves are to be admonished, that they return none for Inquest men, that are like to serve men's turns for the trial of Nisipriusses, or which will help to cast away men upon displeasure, but such as are esteemed men of virtue, (or worth,) Men fearing God, hating covetousness, and no way obnoxious. For as the inward senses may be abused, 
Exod. 18.  if the outward do mistake & misreport unto them; as that to be sweet, which is not, & that to be black which is not. And as Cyprian saith, If the water at the wellhead be corrupted, the stream or pearl running from the same, will not be wholesome: So if they that should convey truth to the Magistrates, even as water is carried by pipes into the Cistern, be either stopped with Prejudice, or poisoned by Partiality, than they that are to pronounce according unto their mouths, must needs pronounce amiss. Therefore they that are faulty this way, deserve double punishment (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) because they offend themselves, and make others to offend. So much against Partiality. The third thing that impeacheth justice, is Bribery. A Lacedaemonian General complained, that he was driven out of Asia by a thousand Archers: he meant, by the King of Persia his money, (an Archer was the stamp of the Persian coin.) So in the late civil wars in France, many were said to have been pelted with Spanish Pistols, (a Pistol is an indifferent word, both for a certain coin, and a small Piece. 
1. Sam. 4. ) So the Philistines cried out, Who shall deliver us out of the hands of these mighty Gods? and so, many have said, Who can withstand an Army of Angels, (of golden Angels?) But as Austin said, Aliud est ridere, aliud resp ndere: It is one thing to jest, another thing to answer: So I think, such a sin as Bribery is, must be beaten down, and broken in pieces, more gravely and more substantially, then by breaking of jests. It is a truth, that corruption is a very old sin, even Hesiod, that lived seven or eight hundred years before Christ, complaineth, that his brother went beyond him, by bribing of Magistrates, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hesiod.  by greatly honouring such as deu●ur●d gifts▪) And Plato long after him, yet long before Christ, reciteth a Sentence of an old Poet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Pla●o.  that is, The greatest Rulers, and the greatest Governors, (they that are like Gods upon the earth,) have been won and overcome with gifts. 
Philip.  There is no City so invincible, (said one) but an Ass laden with gold, will make the gates fly open. And another received this Oracle: Fight with silver Lances, and thou shalt be sure to conquer. But we need not to rake in the puddle of heathenish writers, to know the power of Bribes and gifts. Solomon the wisest, and best experienced King, saith, A gift is as a precious stone in the eyes of him that hath it, 
Proverb 17.  it prospereth whither-soever he turneth it. 
Proverb 18.  And again, A man's gift maketh room for him, and bringeth him before great men. Yea, God himself by Moses, in Deut. showeth the great strength of gifts, or the great weakness of man to withstand them. A gift, (saith he,) doth blind the eyes of the wise, 
Deut. 16.  and perverteth the words of the just, therefore thou shalt not take a gift. As if he told us, that there was, I know not what poison in them, (and indeed, men use to say, that beneficia be venificia,) that the very handling of them, will infect a man; 
Pliny li. 32 c 1.  As pliny writeth of the fish called Torpedo, that if a a man touch it not only with his hand, but with stick or rod, or such like, it will benumb him: And as Scholars know, that D●mosthenes by poisoning Harpalus his Goblet, was tempted and weighed to favour his cause, to the great danger of his Country, and unto his own utter shame. No man doubteth but Samuel his sons were well brought up by their Father, and so was Gehesi, as well by his Master Elisha, and judas best of all, at the feet of our Saviour: 
M●th. 26. 2. Kings 5. 1. Sam. 8.  And yet judas for money sold his Master; and Gehesi for money shamed his Master; And Samuel his sons for money, (by taking of gifts,) made their Father's Government odious to the people, which otherwise, they could never have been weary of. Now if this were done in better times, and where the best examples were showed▪ then what is to be expected in these worse times, in the wane of the Moon, as it were, & in the decrepit age of the world? Is it for any man that is in authority, being wise, to give absolute credence to his followers, that, that must be true which they do prompt, just, which they persuade? Or are they not rather to suspect them, when they see them earnest in a cause that Bo●em habent in lingua, as one said, Argentum in faucibus, as it was said of another? It is certain, that it is not enough for a Magistrate to have abstinent hands himself, but he must look to the fingers of his followers, that they be not given to finger or prowl. Plutarch writeth of Pompey, that marching with his men in Sicily, because he would have them to keep good rule, 
Plutarch.  he caused their swords to be sealed up in their scabbards, and if he found the seals stirred, it was an argument to him they had been meddling, and had done some body wrong, and then they paid for it. I do not wish Officers, or their men should have their purses sealed, or their arms tied behind them, when they begin their Circuit, or enter upon their employment; By no means; For The Labourer is worthy of his reward: And, 
M●th. 10. 1. Cor. 9  Thou shalt not muzzle the mouth of the Ox, that tread●th out the Corne. And if we think them worthy their hire, that gather stones out of the fields to mend the highways, or that do pluck up weeds out of a Garden, that the good herbs may have the more room, and grow the better▪ then how can we honour or reward them too much, that do plow up iniquity by the roots, and do take all offences out of Church, and Commonweal? Therefore such Fees as are granted them by Law, let them take in the Name of God, no man is to grudge at it. Only this I advice, and admonish, and pray, that they that be in authority, whether Civil persons or Ecclesiastical, yea, and their servants also would think I●hn Baptists charge to the Soldiers in Saint Luke, to belong to themselves, Use no violence, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, toss no man to and fro,) get nothing by sycophancy, and be content with your wages, whatsoever is taken above, that is evil. 
Luke 3.  What if it be given of good will? should any man's eye be evil, because some man's hand is good? Truly, if it be given of single sincere good will, I have nothing to say against it, for nothing is freer than gift; and volenti nulla iniuria. But what if it be Mixta voluntas, as in a tempest, the Merchant throweth his goods into the Sea, to save himself and his ship? shall we call this benevolence or good will to the Sea, or is it not rather necessity, or enforcement? Why, David, the time was, did make choice of the plague, 
2. Sam. 24.  which otherwise he would have shunned as the gates of death: but it was because he would escape a greater Plague, even the plague of Famine, or Sword. So, many put themselves to great charges, which they would be glad with all their hearts to save, saving to avoid a greater mischief. Gifts from them that have no suit present, or toward, are kindnesses, gratuities, liberalities, and against such there is no Law; from them that have a suit, either in present or fear, or hope, or mean to have one, they are in plain English, Bribes. But touching them that have had their suits sped, I think they may more honestly be offered of the party, then honourably received of the Magistrate. I am sure that Elisha would take no reward of Naaman the Syrian, no, not after he had healed him of his Leprosy, nor allow his man to take any, but punished him exemplarily for taking. And Erasmus reporteth of Frederick Duke of Saxony, that being offered a great mass of gold by the Agents of Archduke Charles, 
Erasmus.  even after he had given him his voice to be Emperor, (and indeed made him Emperor,) he would not so much as look upon it: And when they were instant upon him, at the least, to give them leave to bestow a largesse upon his Gentlemen, and followers; his answer was, that they might take some thing if they would; but I tell you, and I tell them (said he,) that not one of them that taketh a penny, shall stay a day in my house. This was a godly Heroical mind, but sooner praised then followed. It is well now a days if nothing be given or promised beforehand, and when the cause is toward hearing; but to bar men from taking indifferently, hand over head without exception, lest hap some of them might have a suit●, that may seem rough-Stoicknesse, and rude incivility. Let it be so, let it be lawful to take without scruple, such things as the Law alloweth, Esculenta & Poculenta, but yet that you be not too forward to enter further, then will stand with conscionable discretion. Let me tell you a Story out of Bernard: In short thus it was; Martin, a Cardinal of that name, 
Bernard ●. de Considerate.  returning from Denmark, where he had employment, all weary and spent, at the length got to Florence, and there he is honourably received and entertained by the Bishop, who also at his departure bestoweth an horse upon him to carry him to Pisa. But what followed? The next day, (the very next day, as I remember, saith Bernard,) the Bishop followed after, having a matter in the Court, and the day of hearing being at hand, he therefore seeketh voices, and at the length cometh to Martin, and craveth his furtherance; to whom he said, Decepisti me, nesciebam tibi imminere negotium, Thou hast deceived me, I did not know that thou hadst a cause towards hearing; take thy horse again, I will none of him: and so presently restored him unto him. Bernard, even so long ago, marveleth at this example, and saith it was alte●ius seculi, fitter for a less corrupt age, then that wherein he lived. Yet I doubt not, but the like is usually practised by many judges of our time, and namely by them that hear me this day: for I hear well, yea, very well of them. But as Physicians in their Doses, do not intend, that the Physic which they minister, should work an especial effect in every part of the Patient's body, but in that only that is affected: And as Captains in the wars, do cause alarms to be sounded, not because they think all, or the most part to be asleep, but lest any should be unready; So the Preachers duty is, to lift up his voice like a Trumpet, and to hold forth, (as it were) the Word of medicinable exhortation: if any have need, there it is ready; if they have no need, the Preacher hath showed his good will, and the same shall return as a blessing into his bosom. Enough of Bribery, whether in higher degrees or lower. The fourth and last thing that I proposed for a corrupter of justice, is precipitancy.— Qui non moderabitur irae. infectum volet esse, dol●r quod suaserit & mens, 
Hor●●.  He that will not master his anger, will many times do that, which he would eat his nails were undone. Thus speaketh one of Anger, which is a very bad Counsellor. The like may be said of Haste, th●t it causeth many oversights and trip. Indeed Herodotus doth say so much in plain words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Herodot.  So we say, Hast maketh waste. And Kimhi upon the first of Esay, recordeth this for the Apophthegm of the ancient Hebrew Doctors, Ashrei hadaijan sheme chammets dino, Blessed is that judge doth Fermentare, (is well advised of) his Sentence. 
Kimhi.  If David had not been too hasty, he had not rewarded Ziba with half his Master's Estate, (who deserved an halter for his sycophancy,) to the great hindrance of Mephibosheth, 
2. Sam. 16. & 19  and to the great distaining of his own honour. For was there not an extraordinary League of friendship between David and jonathan, Mephibosheths' father? So before this, if Putifer had not been too hasty, 
Genes. 39  he would not have cast joseph into prison, without due examining of the matter; by which means he stripped himself of a faithful servant, and fostered an Adulteress in his bosom. So, long after this, If Theodosius the great had not been too hasty, 
Histor. Tripart. lib. 9 cap. 30.  he had not committed that horrible massacre in Thessalonica, which afterwards he rued and repent, almost in sackcloth and ashes. Certainly for trial of small matters, such as are pecuniary and the like, it is not amiss, that there be an hastening to ripeness, which when it is attained unto, it is a wrong to defer judgement any longer; lest it befall the litigants, as it did a certain Great man in his exile, that they had cause to say with him, We had been undone, if we had been undone: I mean, and they meant, if the matter had gone against them, they had been quite undone; and yet though it go with them, they are more than half undone, they had spent so much in the suit. But now for matters of life and death, I am of his mind, that thought and said, Nulla unquam de mo●te hominis cunctatio longa, 
I●uenal. satire 6.  A man cannot be too well advised of that which he cannot mend, or make amends: for when once it is done, Surely, There is hope of a tree if it be cut down, that it will yet sprout again, and that the tender branch there of will not cease; but man dy●th, etc. and where is he? he lieth down and riseth not, till the heavens be no more, that is, till there be an end of this world. What then? Do I speak against justice, or expedition for, or in justice? No, but against Precipitancy in doubtful cases, and especially if they concern life. For if a man be a Murderer, Burglarer, or Robber to day, he will be so to morrow, and be found so the third day, or the third week, or the third month, etc. and then when there is good certainty, let him suffer, a Gods-name. How many have taken it upon their deaths, that they were innocent touching the crime laid to their charge, and after their deaths it was made manifest that they were innocent indeed, but in vain? Their lives could not be given to them again. Now in such a case, it is not enough for the Inquest to lay the fault upon the witnesses, nor yet for the justices to lay the fault upon the twelve men, (for every man shall bear his own burden; And as the righteous shall live by his own faith, so the unrighteous shall die for his own faultiness; and a pillow of blood is a very hard pillow for a tender conscience to take rest upon, harder than the pillow of stones in Genesis; 
Genes. 28.  for upon that jacob did sleep: (But that aught to be done in such weighty cases (that concern life,) which the Law of God requireth to be done in the case of Idolatry; namely, They should seek and make search, 
Deuter. 13.  and inquire diligently; and if it be true, and the thing certain, etc. then thou shalt not fail to slay them, etc. And as job professed, that he did in these words▪ The cause which I knew not, 
job 29.16.  I searched out. Otherwise if the matter be not evident, it is better to be slow then forward, lest Cinna, Caesar's friend, be slain in place of Caesar's enemy, (that had railed upon him) as in the Roman Story; And lest Histiaeus make the shoe, and Aristag●ras wear it, as in the Greek Story; And lest that one sow, 
john 4.  and another reap, as in the Gospel; I mean, lest one commit the offence, and another be punished. If the least imputation of cruelty did stick to your reputation, (Honourable men and brethren) if it might be said of you with any probability, which was said of Claudius the Emperor, that his hands were otherwise weak and feeble, 
Seneca.  but strong and sturdy to shed blood. I could use many reasons to move and induce you to lenity and clemency, so farforth as the state of the Commonweal would bear, (for that is always to be under-stood, Salus Reipublicae summa Lex:) but I persuade myself of you, that you propend thereunto by nature, and specially by grace, and that you say many times to yourselves, when you are about to give Sentence, as the successor of Claudius did, when a Bill was brought unto him for the execution of a man condemned, Quam vellem, nescirem literas! Oh that I could not write my name! Oh that another had my room! 
Su●ton.  And that it may be said of you, as it was of that good Emperor Augustus, Qui cum triste aliqui● statuit, fit tristis & ipse, cuique fere poenam sumere, poena sua est: that si, You are grieved yourselves when you pronounce a grievous Sentence, and you think yourselves are punished, when you punish others. I have stood very long upon the three first words of my Text, [I put on Righteousness.] Wherein I have showed, First, the meaning, Fitness and usualnesse of the Phrase; secondly, for the Vettue, (the bulk of the Phrase,) how necessary and goodly it is; the goodliest Robe that a Magistrate can put on; thirdly, and lastly, what be the hindrances and stains of it. First, Prejudice; Secondly, Partiality; Thirdly, Bribery; and lastly, Precipitancy. Now job is not content to tell us, that he put on justice, but addeth, [it clothed me:] Meaning, that he did not cast it behind him like a cloak, or throw it about him like a mantle to cover some p●rts, and to leave the others uncovered, but that it covered him on all parts from top, to toe, like the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which was a long Garment down to the feet,) mentioned in the Revelation; 
Ester 8.14.  And like the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Garment wherein one might wrap and roll himself,) mentioned in the Book of Ester. Meteranus in his Belgic Story, 
Metera●.  writeth of a certain old woman in the Low-Countries, that she being near her end, required her Keeper, of all loves and in any case, to put upon her the Cowle of a Friar Minorite, (when she should be ready to yield up the ghost,) which she had prepared for the purpose: And, said she, if death happen to come on so suddenly, that thou canst not put the whole Cowle upon me, yet fail not at the least, to put one of mine arms into it, that by virtue thereof, three parts of my sins may be forgiven me, and the fourth expiated in Purgatory. Thus Meteranus of the old wife's persuasion, touching the virtue of the Friars Cowle: which persuasion, Superstition bred, Covetousness tendered, and folly entertained. I cannot say so much of the virtue of the Robe of justice, either commutative, or distributive; either private or public, (though I think passing well of it,) that it should have power to forgive sins. No, The blood of jesus Christ cleanseth us from all sins▪ 
1. john 1.  And, He hath washed us in his blood; 
Reuel. 1.  And, We must be found in him, not having our own righteousness which is of the Law, but that which is by the faith of jesus Christ, 
Philip. 3.  even the righteousness of God through faith. But this I dare boldly say, that it yieldeth a pleasant savour unto the nostrils of our heavenly Father, 
Genes. 27.  as Esau's garment upon Jacob's back did to Izack their father; And of all the garments ye can put on, after faith and love, there is none to be compared to it. There is mention in Saint Matthew of soft clothing: but it was only for them that were in King's Courts. 
Math. 11. Psal. 45.  Also in the Psalm, of a garment of needlework wrought about with diverse colours: but it was only for the Queen. Also, in the 2. Sam. of garments of many pieces or colours: 
2. Sam 13.  but they were for King's daughters that were virgins. Also of garments of Linen and Woollen, which were forbidden the Israelites, 
Deut. 22.  who thereby as by an Allegery, were forbidden all hypocrisy and insincerity, not only in matters of faith, but also in conversation. Also in the book of joshuah, of a Babylonish garment, which Achan purloined to his destruction. 
joshua 7.  Further, there is mention in Stories of garments of gold, and of silver, at which Dionysius jested, That they were too cold in the Winter, and too heavy in the Summer, (but now they are in special request; every ordinary fellow weareth cloth of gold, and of silver: nay, he is not an ordinary fellow, but a Nobody, that is not so attired;) Also there is mention in Story of perfumed garments, which were the undoing of Muleasses King of Tunis; 
jovius.  for by the smell thereof he was hunted after, taken, and bereaved of his eyes, and of his Kingdom, as jovius writeth. Thus the outward garment, or ornament is for some persons and purposes, and not for others; and for some certain times, and not for all. But now justice is for all sorts of men, and for all times of the year; sweet without fulsomeness; precious without burdensomeness; safe without dangerousness; indifferent to all degrees, to all persons, common, equal, glorious, full of Majesty, and full of all good works. We have not so great use of fire and water, as we have of justice, said one, (or one maysay,) The Morningstar, or the Euening-starre is not so fair as justice, said another. Fair as the Moon, pure as the Sun, 
Cant. 6.  terrible as an Army with Banners; So have some applied that of the Canticles. Without justice, neither City, Town, nor house can continue, said another. Nay, very thieves cannot live without justice, (without parting their booties, equally,) it is confessed generally; Nay, Remota justitia, quid sunt regna, nisi magna Latrocinia, 
August. 4 de Civit. Dei, ca 4.  said Augustine? Take away justice, and what are Kingdoms else but great theeveries, great haunts or meetings of thieves? Therefore justice being so goodly, so pleasant, so profitable, so by all means necessary, is it any marvel, if job were not content to say he put it on, but add eth, that it clothed him, that is, he thought himself sufficiently well apparelled while he had justice on, and without it, he thought himself, and all others naked? Travellers write (N●than Chytraeus by name,) that in Padway, justice is described in a public place between a pair of Scales and a Sword (according to the manner,) with these two verses proceeding from her mouth, Reddo cuique suum, sanctis & legibus omne, Concilio mortale genus ne crimine vivat. The verses are but clouter-like, (unworthy such an University as Padway is renowned to be,) but the sense is good, and for the shortness of them, 
Nathan Chytr.  they may the better be remembered. I give (saith justice) to every one his own, I procure and win all men to be obedient unto godly Laws, lest otherwise they should prove criminous, that is grievous transgressors. It is so; where there be not wholesome laws, (which are the parents of justice, the daughters of Prudence, the Nurses of Virtue, the Companions of Peace, the Harbingers of Prosperity, etc.) there all things go out of order, Seruanis on Horse back, (as in the book of the Preacher,) and masters, 
Eccles. 10.  even Princes on foot. Like Priest like people, as in the Prophet Esay: 
Esay 24. Bernard. Esay 24.  nay the people not so bad as the Priest, as Bernard saith, Like buyer, like seller, like borrower, like lender, as Esay again saith; Nay, than no buyer, or seller, or borrower, or lender, but all upon snatching and catching, and rapine, and wrong, & blood toucheth blood, and He that refraineth himself maketh himself a prey. Therefore blessed be God for Laws, 
Esay 59  and blessed are the people to whom the mouths and expounders of the Law, the Administers of justice, I say, are sent. Their very feet upon the mountains (as they are coming) ought to seem beautiful unto us, and we are to receive them as an Angel of God, even as God himself: for his office they bear, and he vouchsafeth them his own name. In plain and distinct English, they ought to be had of us in special honour and regard for many causes. First, for the Lords sake, who is the Author of their authority, (There is no power but of God, Rom. 13.) Secondly, for the King's sake, who is the immediate sender of them, 
1. Pet. 2. 1. Tim. 2.  (Rulers are sent by the Prince for the punishment of those that do ill, and praise of them that do well, saith St. Peter.) Thirdly, for their work sake: for they watch over us, & take pains for our good, that we may lead a quiet & peaceable life, in all godliness & honesty; that we mayeate every man his own bread, & drink every one of his own Well, & clothe ourselves every one with his own Wool, and sit every man under his own Vine, & under his own Figtree, from Dan to Beershebah, even from one end of the Land, unto the other. These be the fruits and commodities of Magistracy and justice, many and singular every way. But where those be wanting both, or one of them, (Magistracy as in the days of the ●udges: There was no King in Israel, but every one did that which was good in his own eyes; justice and execution, as Acts the 18. The Grecians took Sosthenes and beat him before the judgement seat, and yet Gallio (the Governor) cared nothing for these things,) there the earth is clean emptied and utterly spoilt: (the words in the Original be sounding, and like the voice of Thunder, Hibbok, tibbok, hibboz, tibboz, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 24.3. ) there things go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, against the stream, or rather they are carried headlong by a main current of disorder, into a bottomless swallow of confusion. It hath been questioned and argued, whether it were better to live under a tyrannous government, where every suspicion is made a crime, every crime capital; or under an Anarchy, where every one may do what he list? And it hath been long since overruled, That it is much better to live under a state, sub quo nihil liceat, quam sub quo omnia. So then, if even the worst kind of government be a kind of blessing in comparison, than what is it to live under a godly and Christian King, that doth govern with Counsel, and rule with wisdom; and under such judges and justices, that do not take themselves to be absolute, but confess that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Math. 8.  like the Centurion in the Gospel, and to give an account, not only to him that is judge of quick and dead, but also to the Higher powers on earth, if they should too far forget themselves? This then being their charge and Commission, to administer justice indifferently, to encourage the upright, to cut off the incorrigible, their charge and terror, (terror, I say, in respect of the reckoning day, sometimes in this world, but certainly in the world to c●me,) will any man envy them their Robes, the honour, the place that they do enjoy? Truly, if they had no other comfort but the honour outwardly given unto them, that were but a cold comfort ●r reward. Some lenitive, I grant, it may be to flesh and blood, to them that are Gloriae animalia, as Tertullian first, and a●ter him Hierome, 
T●rtull●an. Hieronym.  do call Philosophers. But to them that have learned Christ aright, to them that judge not according to the eye, but with righteous judgement, these things are but vain and vile. Praises they esteem for bubbles, and applauses for babbles; eminent places, but for scaffolds to be gazed on, and a great deal ●f attendance, for a great deal of ado & trouble; Titles of honour, but for tittle-tattles, Robes of scarlet, or purple, for depriments and detriments. Indeed there was a great King, 
Antigonus.  that turning and winding his Diadem, said to them that stood by, That if a man knew what a deal of cares and troubles were lapped up and lodged in it, he would not think it worthy the taking up. And there was a Pope (not the worst Pope) that confessed to his friends, that he lived an happier life, when he was a (poor) Schoolmaster in Louvain, 
Hadrian. 6.  then since he was advanced to that high See. It is not therefore the high place, nor the great state, nor whatsoever is gainful for the purse, that maketh many Magistrates amends for their travel & toil, for their care and study, for their sweeting and hazarding their health, for the hard censures and bitter exclamations and cursings that they incur and endure for directing of justice, and pronouncing of Sentence against the faulty; but this is their comfort, and exceeding great content, if they can say with Pericles, 
Plutarch in Pericle. 2. Cor. 1.  that they never caused any to wear a mourning gown; or rather, if they can say with Saint Paul, This is our rejoicing, even the testimony of our consciences, that in godly pureness we have had our conversation in the world. And with Saint Paul again, 
Act. 20.  That they are pure from the blood of all men, (I mean that they shed no innocent blood.) And lastly with Samuel, whose Ox have I taken, & c? Whom have I hurt, or of whose hand have I received any bribe to blind mine eyes withal, & c? This is a Robe that will better grace and adorn them, than any Scarlet, and be more cordial to their inwards then any B●zar-stone, and more comfortable and warm to their stomaches, than any stomacher of Swans skin, or whatsoever is most warm and comfortable. But I have been too tedious. The Lord make that which hath been spoken, profitable unto us, for his Son Christ's sake; To whom with the Father, and the holy Ghost, be all honour and glory, for ever, and ever. Amen.   

A SERMON UPON THE six OF JEREMY. THE EIGHTH SERMON.  JEREMY 6. verse 16. 
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way and walk therein, and ye shall find rest for your souls.  
WERE they confounded (saith jeremy in the Verse immediately going before,) when they committed abomination? No, they were not abashed at all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither knew they shame, or to be ashamed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: (the Hiphil taken passively, as many times it is,) therefore shall they fall among them that fall in the time that I visit them, they shall be made to fall (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast down) saith the Lord. In which words the Prophet showeth both the hideousness and transcendent greatness of the sins of the jews, as also the fountain and wellspring thereof. It is a bitter thing and wicked, to depart from the Lord by any kind of transgression, either against the first Table, or against the second. But now when a man hath done evil, to bless himself, as it were, and to say in his heart, that no evil shall happen unto him for the same, to harden his face like the Adamant, and to be touched with no remorse or shame, (no remorse inwardly, no shame outwardly,) not to blush for the matter, nor to seek as much as Figge-leaves to cover his nakedness. This argueth both the height of presumption, and the depth of iniquity and villainy: and this is that which maketh sin to be above measure sinful and hateful. Well, this was their desperate malady and the fearful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Paroxysm thereof. What was the cause? (for me thinks the Prophet proceedeth after the manner of Physicians, from the disease, to the Symptoms; from the Syptomes, to the causes; from the causes, to the remedies.) They knew not shame; The light of Nature that was in them, they had for the greatest part extinguished by their custom of sinning: And as for others that should reform and reclaim them by setting before them the things that they had done, and by thundering forth God's judgements and plagues against them, for holding the truth in unrighteousness; such, I say, as should do this great work of the Lord seriously, and sincerely, they wanted. Thus the people perished for want of knowledge, for want of knowledge of their sin and shame: and in this forlorn estate the jews are described to be, in the verse before my Text. In my Text is set down the last thing that Physicians do, and is most acceptable to the Patients, (namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the manner and medicine for cure, that should remove the disease, and bring health to the Patient,) in the words which I have read unto you: Stand upon (or near) the ways, and ask for the old paths, (or everlasting paths,) where is the goodway, and go therein, and find rest for your souls. As if he said, One of the greatest causes of your shameful and shameless carriage, both towards God, and towards man, at the leastwise, one of the greatest matters that you can pretend for your excuse, is ignorance, or want of knowledge of the will of God, that you do not know the Royal Law; that your Levites teach you not Gods judgements and Laws; that the Priests rebuke not in the gate; that the Prophet's sooth you in your sins, healing the wound of the daughter of God's people with soft words, etc. But how? The Lord hath spoken nothing in secret, neither is his Word darkness, neither are you so blind, that you need always to be led by the hand. Why then, do you not take God's Book into your hand, and there search for the right way, for the good will of God, and acceptable and perfect? Why do you not learn at the length to be your own carvers? or if that place be so difficult, that you cannot understand it, why do you not consult the more learned, them that have their wits exercised and acquainted with the Word of God, that so you may find satisfaction, and rest for your souls? This know for a surety, that the old way, that which was at the first chalked out by God himself in Mount Sinai, and after laid open by Moses the man of God, and the Prophets sithence, which spoke and wrote as they were moved by the holy Ghost: that is the Good way, and the strait way, neither is there straightness or goodness in any other.  
This I take to be the true coherence of the words of my Text, with the former verse, and also the natural meaning of them; wherein note with me three things.  
1. A persuasion, consisting of diverse branches; Stand upon the ways, this is one. See, this is another. Ask for the old way, this is the third.  
2. A correction, or limitation. Ask not simply for the old way, (for that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that may be called old in comparison, which in comparison of old truth is but new) but for the good old way, and be bold to walk therein.  
3. And lastly, a motive or reason drawn ab utili, You shall find rest for your souls, that is, you shall be sure to find it.  
Touching the first. When the Prophet saith, Stand near the ways, or upon the ways, he meeteth with and striketh at two vices, too frequent and usual in all ages, Epicurism, and Superstition. Many there be, that make no reckoning of Religion, which end goeth forward, nay, whether they know any thing of it or no. Who is the Lord (say they,) that we should serve him? and what profit in learning his ways? do we not see that all things fall out alike, to the ignorant, and to the learned, to him that sacrificeth, and to him that sacrificeth n 't, & c? wherefore then should we weary ourselves in vain, to search, and sift what is written in the volume of God's Book? to run to and fro, to hear the Word of God? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said one, 
Sophocles.  Nil scire in vita iucundissimum, said another. Who liveth so merry as the ignorant man? Mihi sex dies sa●is sunt vitae, septimum orco spondeo, Better a short life and a merry, than a long life and a weary; 
2. Pet. 2.3.  Whose judgement long ago was prepared, and their damnation sleepeth not, as Saint Peter speaks. Do they indeed provoke the Lord to anger, and not themselves to confusion of faces? Who ever was fierce against him, and prevailed? Who ever despised the least of his Commandments, and escaped unpunished? or is it not the everlasting will of God, that we should believe in him the only God, and whom he ha●h sent, jesus Christ? And how this? but by forsaking our houses, that is, our natural, and imbred ignorance, and by standing in the ways, that is, by resorting to the Churches, where God's honour dwelleth, and where he hath set his Name, and where his voice soundeth. Where the dead body is, thither the Eagles resort. Be they Eagles, or not Daws rather, that refuse to resort to Christ jesus, pointed out before our eyes in the preaching of the Gospel, and among us crucified in the breaking of the Sacrament? My Sheep hear my voice. Be they Sheep, or not rather Goats, that despise them that come unto them in Christ's Name, and bring his Word with them, because (forsooth) they be not in Communion with him of Rome? He that gathereth not with me, scatters; doth he say, He that gathereth not with the Pope? Where two, or three are gathered together in my Name, I am in the midst of them; doth he say, In the name of any Romish Priest? yet Peter and I●hn refused not to go into the Temple at the set hour of prayer, even when Scribes & pharisees did most shamefully pollute it; And Saint ●aul rejoiced, when Christ was preached any manner of way, though they that preached did it not sincerely. But to whom do we preach, that they may hear? Behold, they stop their ears like the deaf Adder, that they may not hear. Behold, the Word of the Lord is unto them as a reproach, they have no delight in it. Shall we say as the Prophet doth, (jeremy 6.) I am full of the wrath of the Lord, I am weary of h●lding of it? nay rather, we will pray yet against their obstinacy, that the god of this world may no longer blind their hearts, and that the partition-wall which they have wilfully built between them and us, and the covering which by God's just judgement remaineth over their minds untaken away, may be removed. As for you (Beloved) which are of the day, and to whom the Sun of righteousness hath so long shined, be never weary of well-doing, neither count ye it weariness to serve the Lord: for surely the righteous Lord trieth the very hearts and reins. He seeth whatsoever is done by any in the chamber of his Imagery, and noteth, and billeth those that despise Rulers, and speak evil of those that be in authority, and that say to the Parliament as the jews did to Aaron, Make us gods to go before us; Let us have our Images again in our Roodloft, and our Masses on the Altar, and our god in the Pix, or else we will do so and so unto them, and worse too. This is to do that which Agesilaus did, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to send a message of Entreaty upon a Speares-point. This is to deal as Caesar's Conspirators dealt: They fell upon their knees before him, and besought him of favour for one of their Favourites, but withal, they plucked by force the Robe from his back, to make way for their Poniards. Quid facis scelerate Casca, (cried C●sar?) Thou wicked Casca, what meanest thou by that? And so may we ask, What Devil bewitched the hearts of our Rebellious ones, sons of Belial, to attempt things beyond all degrees of comparison enormous, mischievous, bloody? What? King and Queen, Prince and Peers, judge and Prophet, Prudent and aged, Honourable, and Counsellor, and Eloquent man to be destroyed, and all at one blow, as it were, and with one blast? This would make a man cry out in Esaiahs' words, Who hath heard su●h a thing? who hath seen such things? Or with jeremy, O ye heavens, be astonished at this, be afraid and utterly confounded, saith the Lord. To end this point; Note with me here the depths of Satan, as Saint john speaketh, or rather the demonstrable Tyranny of him and his Vicar General, with open face; I mean, how they work and reign in these Children of disobedience. They that could not be moved or won by many years' persuasion, by the authority of two Sovereigns, to stand in the ways of God, to stand in thy Gates, O jerusalem, nay, to put one foot into the Church in the time of Divine Service; Lo, at the voice of the man of sin, or to approve their service and devotion to him, they are easily persuaded to blow up with one blast, and to bury in one heap, both their King and their Country, and whatsoever ought to be holden near, and dear, and to think that they did God good service thereby. But their god is he that is described, 2. Thessaly. 2. Who is an Adversary, and exalteth himself above all that is called God: who hath the key of the bottomless Pit, not of the Kingdom of heaven, and is worthily called Abaddon, son of perdition, actively, and passively. His contentment they sought, and his will they did, and therefore their root shall be as rottenness, and shall not escape the vengeance of the lord 
Genes. 48.5, 6, 7.  Simeon and Levi brethren in evil, the instruments of cruelty, are in their habitations; In their wrath they would have slain a man, (nay, a Realm of men,) and in their selfe-will, (or for their pleasure,) they digged down a wall. Cursed be their wrath, for it was fierce, and their rage, for it was cruel. But God be thanked, that every one here can say, as it followeth in that Chapter, Into their secret my soul came not, my glory was not joined with their assembly. And as many as cannot say so, and as many as yet say in their hearts, as Tully did to one of the Conspirators against Cesar, Vellem invitasses me ad Coenam, iam nihil ●uisset reliquiarum, I would I had been acquainted with the plot, I would have dealt so surely, that they should have been dispatched every mother's son. Let the Crows (or Ravens) of the Valley pick out their eyes, as it is in the Proverbs: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let the Praetors devour them, to use the Poet's Phrase. If they die in the City, let the Dogs devour them, 
Homer.  and if in the fields, the Fowl; And that, because they sought the destruction of so many Innocents', & endeavoured to set up what God had thrown down, & to throw down what God set up. We have showed sufficiently, that though it be a commendable duty, and very necessary to stand in the ways of godliness and truth, and to hearken after the same; yet to stand in the ways of sinners, & of superstitious, and seditious, and Idolatrous persons, which wove Spiders webs, nay, which sit upon Cockatrice eggs, it is not safe. Therefore our Prophet doth wisely and necessarily add in the second place, That we See (or look) about us. For as the mother of the over-hardy doth never want woe, no more doth the rash & hasty. The blind man swalloweth many a Fly, taketh hold of a Scorpion in stead of a Fish, yea, falleth in the ditch, & groapeth and stumbleth at noonday. Our eyes are therefore compared to the Sentinel, or Watchmen of a City or Camp, that forewarneth the body of danger approaching, and biddeth it beware. Now the Eye is not more needful to the body, for the direction thereof against stumbling and falls, than Prudence and circumspection is to the Soul against error in judgement, and crookedness in will and affection, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the understanding, that is, the eye, and the ear too, as Clemens Alexandrinus citeth out of an old writer; 
Clemens Alexan. 2. Stromat.  And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Understanding and a good mind, and much forecast, is the highway to happiness, said Demosthenes against Aristogiton. Therefore Saint Paul chargeth us to walk circumspectly, 
Demosthen. Ephes. 5.  not as unwise, but as wise. And our Saviour, Be wise as Serpents. The Serpent is very quicksighted, (— tam cernis acutum quam aut Aquila, aut Serpens Epidaurius,) and therefore he is called Draco, of seeing. So we must beware that we be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as cannot see a far off, as Saint Peter speaketh; but must anoint our eyes with eye-salue, as Saint john biddeth, that so we may discern things that differ, light from darkness, truth from error, the sweet bread of sincerity and truth, from the leaven of the old and new pharisees: yea, that we may be able to ken a far off the sleights of Satan and his cogging, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is one property that we must learn, if we will be wise as Serpents, we must espy the frauds of deceivers a far off; Praesens sit longè insidias praesaga mali mens. Secondly, the Serpent stoppeth his ear against the charmer, and will not be gotten out of his hole; And so if many among us had turned the deaf ear unto Enchanters, who laboured first, to withdraw them from love to the truth; and then from loyalty to the Prince: many worshipful houses had continued until this day, which now we see overthrown. Demosthenes would needs be gazing upon Harpalus his plate: 
Plutarch. in Demosthen.  was he not corrupted thereby? The sons of God would needs be staring upon the daughters of men: did they not beget Giants upon them? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by looking comes liking, you know the Proverb. This I speak only for the simpler sort, that they cast not their eyes upon every pelting Pedlar's ware, lest they be cozened by them, lest they lay out their money, and not for meat, and their silver for that which will not profit, as the Prophet Esay speaks. They that have known the Scriptures from their youth, as Timothy did, and are rooted and grounded in the truth, there is no danger for them to confer with deceivers, for greater is He that is in them, than he that is in the world. Therefore I speak not to such as have their Antidote or preservative in their bosom. A third property of the Serpent is remembered by Augustine and Ambrose too; 
August. 2. de Doct. ●hristiana. Ambros. lib. 6. Epist. 42.  and that is this, That he is wont Totum corpus p●o capite fertentibus obijcere, To seek to save his head, whatsoever becometh of the rest of his body; so we must be sure to hold the Head Christ, his Gospel to be our loadstone; his merits, to be the Anchor of our hope; his obedience, to be our satisfaction; his death, to be our life; howsoever for other matters they seek to carry us about with every blast of vain doctrine. This is one thing, that we are admonished of, in that we are called upon to See. Another thing we are put in mind of, and that is this; namely, that we stir up the holy Ghost that is in us, and that we do not despair (by the help thereof,) to distinguish between a right course and a wrong. For surely if there were not some thing in us, (I do not say of us,) that are enlightened by God's grace, & have tasted of the good gifts of God; 
Hebr. 6.  some ability of discerning, I say, the Prophet would never have commanded us to lift up our eyes, or to cast our eyes about, & to See. For is a blind man called to judge of colours? or a lame man to try masteries? I know, I know, that without Christ we can do nothing; & n● man can say, that jesus is the Lord, but by the holy Ghost; And, We are not sufficient of ourselves to think a good thought as of ourselves, but all our sufficiency is of God. But these places are not against my purpose (Bel.) for I speak not a word for pride, that any man should say as Nabuchadnezzar said, Is not this great Babel that I have built, by the might of my power, and for the honour of my Majesty? 
Dan. 4.  Are not we wise? are not we intelligent? are not we sharp-sighted? No, but against heedlessness & imprudence, that we be not wanting to ourselves, & that we quench not the Spirit. 
1. Thes. 5.19.  Know ye not that the Spirit of God dwelleth in you, except you be Reprobates? Now where the Spirit of God is, there is light, there is the searching of God's secrets, there the secret of the Lord is made known to them that fear him. Who ever was enlightened by him, & slept in death? Who ever sought him in humility and faith, and was denied him? He that cometh to be cleansed, God will join himself unto him: the jewish Doctors have such a speech. When the Eunuch used his eyes in reading the Prophet Isaiah; Philip was commanded by the Spirit of the Lord, to join himself unto his Chariot. 
Philip. 2.13.  For albeit God worketh in us both the will and the deed of his good pleasure, as Saint Paul saith; yet he will not save a man against his will (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by force, as Nazianzen speaks. And sure it is, that he that hath given us reason and understanding, and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath not given us these Talents in vain, but that we should labour by all means, by ardent invocating of the Name of God, by craving the assistance of his Spirit, by Spiritual exercises and meditations to increase them, to sharpen them, to direct them. For to him that hath, shall be given, and he shall have abundance, and God will not be weary of giving, till thou be weary of ask. A grain of mustardseed at the first is the least of all seeds, but what groweth it unto afterwards? Into so great branches, that the fowls nestle in it. The Cloud that Eliahs' servant saw, at the first was no bigger than the palm of an hand, but anon, the whole heavens were black with it, and the whole Land was wet with the showers thereof. Therefore let no man say, I am a dry tree, I have a dull head, I have a da●ke eye, I cannot perceive those spiritual matters which are spiritually discerned. But let him think this rather, that if he hath been baptised and put on Christ, if he hath been washed, justified & sanctified in the Name of the Lord lesus, and by the Spirit of his power; then he will deliver him out of the power of darkness, and will cause all scales to fall from his eyes, as they did from Saint Paul's: he will not keep from him the knowledge of the way, for whom he appointed the Inheritance of the Kingdom. If you see nothing yet, as you ought to see, know nothing yet as you ought to know, be not discouraged for all that: for it is not so with God's graces, as it is with natural faculties, that we must have them at the first, or else never. Nay, but though ye be blind and ignorant men, (even as beasts in comparison,) to day, yet you may to morrow, or within a very short space see God's truth with open face, and become as wise as your Teachers in the mysteries of Salvation. Who giveth an eye to man, or teacheth man knowledge? Doth not God? Therefore remember ever to pray with David, Open mine eyes, O Lord, 
P●●l. 119. v. 18.  that I may see the marvellous things of thy Law; And again, Turn away mine eyes, lest they behold vanity. Surely as in the matter of obedience, 
Psal. 119.37.  Augustine's Supplication is to be imitated full: Da quod iubes, & iube quod vis, Give (Lord) what thou commandest, and then command what thou pleasest: which speech he useth frequently in his writings. So in the matter of knowledge and persuasion we a●e to subscribe to his well ruled humility; Non pa●ua●x parte intelligit & scit, 
 qui intelligit & scit, etiamhoc à Domino sibi dari, ut intelligat & s●iat Dominum, He doth not a little know and understand the Lord, that so understandeth and knoweth, that it is of God's gift, that he understandeth and knoweth the Lord: so Augustine. And so much of the two doctrines contained in thi● word ●ee. Both for cautelousness to look ere we leap, and against sluggishness, that we endeavour what we may, to see the way of ourselves, and do n●t look always to be led by the hand. It followeth. Ask after the old wa●, etc. As God hath furnished few Countries with absolute perfection, and fullness of earthly blessings, that it needeth nothing that another Country hath, neither for necessit●, nor for delight, (for then merchandise would cease, and traffic vanish away, than one Country would be as great a stranger to another, as we are to those that are departed out of the world:) So for the maintenance and enlarging of the offices of charity, and for the abating of pride and disdain, God hath so distributed his gifts that one should have use of another, the weaker, of support from the stronger; the darker of direction from the wiser. Are all Apostles, are all Prophets, are all Guides of the blind, and worke●s of miracles? 
1. Cor. 12.29.  Are all Instructers of them that want discretion, and teacher's of the unlearned? Were all in the Mount of God with Moses? Did all see the Lord jesus with Paul? This were to imagine a Commonweal consisting all of Kings, or an Army composed all of Generals. Why? if all were Commanders, there were never a Commander, and if all were Kings, there were never a King. I grant, Cyn●as being demanded his opinion of the Senate of Rome (when Rome was at the best, not at the greatest) said, It was an assembly of Kings, such Majesty and state there appeared in them. And of Alexander's Army it is leftwritten by diverse, that it was a gathering together of thousands of Captains: such expertness and skill they showed upon occasion. But these speeches were Hyperbolical and over-lashing, and argue rather affection in the commenders, than merit in the commended. It is certain that as God hath made s●me to bear rule, so some to obey; as some to be full, so some to be empty; as some to be wise and learned, so others to be ignorant and unwise, that the one's abundance might supply the others want, (as Saint Paul saith in another case) and ●h●t they th●t want, may know whither to have recourse for their supply. If jacob had not heard that there was Corn in Egypt, in what case had he been, when his provision was consumed in Canaan? If joseph had not met with a man that told him where his brethren kept their sheep, when he was sent to them by his father, he might as well have been devoured of a wild beast indeed, as he was falsely reported. It is a great blessing to meet with a faithfu●l guide, when one is wand'ring out of the way; And so when a man is distracted in his opinions, what he may hold, what he may embrace, what he may abhor, when he is puzzled, and cannot tell which way to turn him, whether to the right hand or to the left; then to find such a faithful Counsellor as jehosaphat did touching war and p●ace of Micai●h; Such an Interpreter▪ as the Eunuch did of Philip, touching the interpretation of a place in Esaiah; such a deep Divine and Learned, as Augustine did of Hierome, touching Ion●hs Gourd, touching the beginning of the Soul, etc. This must needs be as sweet, and as welcome as a shower of rain in the time of drought, nay, as bread is to the hungry soul, or drink to the thirsty. Now here our common saying hath place, Spare to speak, and spare to speed. Do ye look, (I speak to the unlearned,) that as Bees brought honey into Plato's mouth, as they fable; and as Timotheus had Cities and Castles cast into his lap when he was asleep, as they painted him; so knowledge and the resolution of hard doubts, and the understanding of dark places of Scripture will be breathe● upon you, without once opening of your mouths, or ask a question? Cur nescire pudens prauè quam discere malo? 
Horat.  Why should I through sullenness deprive myself of the help of understanding, which for once moving the matter, might be imparted to me? It is true that Seneca saith, That many might have attained to wisdom, if they had not thought they had attained it already. 
Seneca.  And so it is true, that the former writer hath, Stultorum incurata pudor malus vl cera celat. The unwise suffer their sores to rankle & to grow incurable, while of a proud kind of modesty they keep them close & conceal them. Therefore Plutarch (I remember) noteth it for a sign of great towardliness in young Cato, that he doubted of many things, and would ask a reason of his Master of every thing. And Plato requireth in his ingenuous Scholar, that he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; And our Prophet in my Text, would not have a man to trust too much to his own wit or perspicacy, but that he should ask of others. Indeed, Ask, and you shall have, seek, and you shall find, 
Math. 7.7.  knock, and it shall be opened unto you, doth not tie us to Gods inspiring and touching of us alone, (according to that of Saint james, If any man want wisdom, let him ask of the Father of lights, 
jam. 1. ) but enjoineth us to use all lawful means, all possible endeavours for the purchasing, and compassing of the same precious pearl, the knowledge of the true way, which leadeth unto life. Therefore hath the Lord so precisely and distinctly referred us to several guides and instructers as he hath done; 
1. Cor. 14.  The women to ask their husbands at home; the children to ask their fathers, (When thy children shall ask thee what this Ceremony of the Passeover meaneth, 
Exod. 13.  thou shalt say, thus, and thus;) All the people in general, 
Malach. 2.7.  of the Priests and the Prophets, The Priest's lips shall preserve knowledge, and they shall seek the Law at his lips. Therefore let no man that wanteth wisdom, think scorn to ask counsel of them that are learned, (albeit every good gift and perfect gift cometh down from the Father of light, 
jam. 1.17. ) for then he will take scorn to ask a benevolence of him that hath more than himself, because God it is that doth open his hand, and fill all things living with plenteousness. Subordinata non pugnant, is a rule in the Schools. Now as we are commanded by our Prophet to ask, so are we told by him what to ask; [Ask, saith he, for the old wa●.] This is a very pleasing speech to some old Cinque-Caters. If this be admitted once, think they, than all is Cocksure on their side; For they have the prescription of a thousand years, and more, when as our faith is but of yesterday. Where was it before Martin Luther, & c? I answer, first with the word of Ahab to Benhadad, Let not him that girdeth on his Armour boast, as he that putteth it off; 
Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Any man may prate and talk, but Counsel and strength are for the war; 
2. Kin. 18.20.  words will not win the cause in a serious encounter. The Athenians bragged, that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spawned, as it were, there where they dwelled, and therefore used to wear Grasshoppers on their heads, for which cause they were called by Aristophanes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Arcadians boasted of their antiquity, that they were more ancient than the Moon, (Lunâgens prior illa fuit:) And yet they and all the Grecians in general are told their own by an Egyptian Priest (as Plato beareth witness, 
Plato in Timaeo. ) that they were but children, and that there was not an old man amongst them. So the Gib●onites told josuah, and the men of Israel, that they were not of their cursed neighbours, (whom God had devoted to destruction, and whom they were forbidden to make any league with) but that they came from a very far country; and therefore to blear the Israelites eyes, 
joshua 9  they took with them old sacks and old bottles, and old shoes, and old raiment, etc. But were they the more ancient, or the more honest for that cause? words be but wind, unless there be proofs correspondent. Secondy, I say, that in the original, it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth old, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which more properly signifieth everlasting or perpetual. Now what are they the nearer for that? was their doctrine from the beginning? or shall it last ever in our Church? Nay, Every plant that the heavenly Father did not plant, was of later set, and shall be plucked up by the roots. If theirs be of the heavenly Fathers planting, let them show it by the Scripture; For, Non accipio quod extra Scripturam de tuo infers, saith Tertullian, 
Tertull. de Carne Christi.  I will not admit of that which they allege out of their own head without Scripture. Thirdly, because they rely much upon the exposition of Fathers; Hierome upon this place, and after him their ordinary Gloss, understandeth by (Ways) in the first place, the Prophets. Stand in the way, that is, search the Prophets what testimony they bear of Christ. And by the Good way, Christ jesus himself, the Way, the Truth, and the Life. john the 14. This for a taste, what judgement the Western Church was of, touching the meaning of this place. So for the Eastern Church Theodorit shall speak, (a very ancient writer, and as learned as he was ancient,) who in his tenth book of Therapeuticks, hath these words, 
Theodo●●t. li. 10. Thera●eutit.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, The Prophet (Graecè the Prophets word,) calleth Ways, the old Prophets; and the good way, our Saviour and Lord himself. So that you see, that it is no new shi●t of ours, to avoid the stroke of the Argument drawn from Antiquity, but an ancient and approved interpretation received in the time of the second and third General Counsels, in which time Hierome and Theodorit flourished. Fourthly, I say, that our Prophet himself in my Text, as though he had foreseen how some would walk in a vain shadow, and make a flourish with a painted scabbard; lest any should mistake the point and so be seduced; correcteth and explaineth himself in the very next words, [Which is the good way.] And so I am come to the second part of my division, whereof I will speak but a word. Ask after the old paths, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where is the same good way? As if he had said, Did I bid you ask after the Old way, and walk therein, as though that were a safe and certain direction of your faith? Alas, you may be deceived in this inquiry, except you ask for the Old way, which is the good way. For as some of your Ancestors have been good, and some bad; some true worshippers of God, and some Idolaters: So by that reason, some old or beaten ways must be crooked and erroneous, as well as other some right and strait. Decline therefore from that way, seem it never so old, if it may be proved unto you to be wrong; and follow and hold on that only which is good. Thus the Prophet; and this to be the true meaning of the place, any one that will look into the Original, may easily find. For though it be somewhat doubtfully translated, as though the Prophet would have the old way to be esteemed for the good way, & rule of faith, yet it is a truth, that the Hebrew Text doth import no such thing. For if it were to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of expressing or defining, than it would have been said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is the good way, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where? or where that? which is ever taken Interrogatively. Now then, if this be all that the Prophet meaneth, that we should ask for the old way which is good; doth not this imply, that there be old ways which be bad? and consequently doth not this make against our Adversaries, that do rely upon Antiquity simply without distinction? Thus, as he that diggeth a pit, 
Eccles 10.8.  falleth (many times) into it himself, as it is in the Book of the Preacher: So the Arguments that are framed against the truth, do turn ofttimes to the conviction of false-hoood which it would establish. We can do nothing against the truth, but for the truth, saith the Apostle. Lastly, let it be granted, that the old way is the good way, the right way, the true way, which in some sense is true, if they understand by Old, that which is most old, that which was from the beginning, As our Saviour, Math. 19 When the pharisees alleged for themselves the Antiquity of Moses his dispensation about the matter of divorce, answered, that the manner of Dispensing was not old enough, for from the beginning it was not so. And Tertullian, Id verum quod prius, prius quod ab initio, ab initio, 
Tertull. 4. contra Ma●●i●n.  quod ab Apostolis. That is true that is former, former, that was from the beginning, from the beginning, that was from the Apostles. I say, if we should grant, as we may grant, that they that can show the highest Antiquity to be on their side, should go away with the cause, should our Adversaries gain any thing thereby? Where was their Supremacy in Saint Peter, and Saint Paul's time? 
Rom. 13.1.  When Saint Paul commandeth Ecclesiastical persons, and all to be subject to the Higher or chief Powers, namely, to the Magistrate, by the interpretation of St. Chrysostome, and of whom not? And Peter more precisely, To be subject to the King (or Emperor,) as to the chief, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Hom. 2. ad Populum Antioch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertull. ad Scapulam.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Chrysostome in ca 13. ad Rom. 1. 1. Pet. 2.13.  To whom agreeth Tertullian; Colimus Imperatorem ut hominem à Deo secundum, & solo Deo minorem: We honour, saith he, the Emperor, as a man immediately subject or second to God, and inferior to none but God. So where was it taught in Antiquity, That Subjects were no longer to obey their Prince, than it should please a foreign Bishop (if a Bishop,) and that at his voice, they might take Arms against their Sovereign, and lawfully kill him? nay, that it was a meritorious deed to kill him? Did Peter or Paul, or any of the Apostles so teach? Did Augustine or Ambrose, Basil, or Chrysostome, or any Doctor for a thousand years after Christ, ever write so? Lego & relego Romanorum Regum res gestas, etc. saith Otho Frinsigensis, I read, & read over again the Acts of the Roman Emperors, 
Otho Frisingen.  and do find none of them to be so proceeded against by any Roman Prelate before Hildebrands' time, who lived a thousand and threescore years after Christ. (I know he addeth an exception of Pabianus his dealing with Philip; and Ambrose with Theodosius: but it is one thing to put away a Prince from the Communion, another thing to deprive him of his Kingdom.) This for discharging of Subjects from their oath of obedience. As for the suborning of Friars and Monks, and Ruffians to stab Kings or Queens, or otherwise to mischief them, it was never heard of in Christendom for a thousand and five hundred years and an half after Christ, until the time of these upstart Jesuits, whose proper vocation and employment seemeth to be, to set the whole world on fire, being themselves set on fire of hell. In Christendom, I say, the like practice to dispatch the Pope's enemies by the hands of Cutthroats, alured with the fair promises of this life, and of that which is to come, hath not been heard of. But in Turkey and in Syria, for the advancement of the authority of the Calipha of Babylon, and to strengthen the Kingdom of the Sultan's, it hath been many times set on foot by the hands of Assasins, as some call them, as others call them, Arsacidacs. Thus, as Aspis à Vipera venenum mutuatur, as Tertullian saith: So they of new Babylon have learned of the old, to imbrue their hands in the blood of the Lords Anointed. But from Mount Sinai this came not, nor from Jerusalem, nor from the Ancient of days. But if they will stand upon Antiquity, I will tell you who was their Schoolmaster, even he that was a Murderer from the beginning, 
john 8.44.  the old Serpent, the Devil, & Satanas. Shall I prosecute this course a little further, to show the newness of their doctrine in other points of Religion? What one probable place out of Scripture? what one colourable reason out of the Fathers, or Counsels can they produce, either for their Service in an unknown Tongue, or for their barring of the people from reading the Scriptures? Or for denying them the Cup in the Communion? Or for the Pope's Pardons? Or for the merits of Monkery? Or, that five words mumbled by a Priest over a piece of bread, should annihilate the substance of bread, and bring Christ's body in place carnally, as he was borne of the Virgin Mary, & c? These and twenty other such toys, nay Heresies, nay Impieties, if they have any ground in the world for, in Antiquity, let us be taken for false witnesses and slanderers, and bear the blame for ever. The time is spent (I presume,) and therefore I must huddle up that which remaineth, and conclude in a word or two, that which is yet unhandled of my Text, to wit, the last branch of the Persuasion. That we walk in the good old way, And the promise of the reward, We shall find rest for our souls. I will handle them both together. The Apostle in the first to the Romans convinceth the Gentiles, for that they knowing God, did not glorify him as God. And our Saviour, john 13. telleth his Disciples, If you know these things, happy are ye, if you do them. If God hath traced unto us in the Scriptures the old and good way; If we declare & lay open the same unto you out of the Scriptures, & you refuse to tread the same, than we may say unto you as the Prophet doth in the like case, Doubtless in vain made he it, the pen of thewriter is in vain. The King in the Gospel, making a marriage feast for his Son, did not bid them, that they should refuse to come, or come evil appointed, but that they should come with their wedding garment, & meet at his Table. No more do we light a candle, & put it on a Candlestick, that any should wink with their eyes, or love darkness more than light, but that they should take knowledge thereof, and do their business thereby. Even so, if we show you the truth so evidently, that you cannot deny it, why do you not believe it? If we show you the more excellent way, as the Apostle speaks, so plainly, that you cannot control it, why do you not follow it? why do you not walk therein, that so you may find rest for your souls? Shall they come in Christ's Vicar's name (so he calleth himself, and would be called by others, but indeed he is an Adversary) and you will receive them, and adventure your necks for them? And we come in Christ's name, with his message and reconcilement unto God, (whom you have offended,) without any working of you to offend the State; and will you refuse us? Shall they be welcome with their Traditions, that is, with their Tales? and we odious with the Gospel which was preached unto you, which ye also received, and which you must return to, if you mean to be saved? What is strong illusion? what is the working of Satan? what is the power of darkness, if this be not? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
Clemen. Alexan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  You forsake the right and strait way, and go that which is full of thorns and stakes; what arrogancy and frenzy are you possessed with, saith Clemens Alexandrinus out of Sibylla? So Cyprian, Christ promiseth everlasting life, if we will follow him; and he is forsaken. The Devil promiseth Gugawes, and lieth too in his promise; and he is adored. O foedam defectionem, o iniquam permutationem, O filthy, defection, O absurd exchange, 
Cyprian. de duplici martyrio.  saith Cyprian! The like may we say to those bewitched Countrymen of ours (that prefer Rome before Zion, and the doctrine thereof, before the lively Oracles of God,) that like children or women that have the disease called Pica, prefer Lime or dirt before white bread: yea, like unwise Merchants, glass before pearl, lead before gold, cotton before silk, that is, error before truth, Belial before Christ, Baal before jehovah; more particularly, ignorance before knowledge, dumb Images before effectual Teachers, Saints before Christ; doubtfulness before Faith, servile fear before filial love, horror of conscience before tranquillity of spirit. There is no peace to the wicked, saith the lord 
Isaiah 57.21.  And truly there is no rest to the soul in Popery. What rest can there be? when they make Saints mediation the only anchor of their hope, men's books the foundation of their faith, man's Absolution the remission of their guilt here, and men's pardons, the relaxation of their punishment hence. This they do, & an hundred things as bad in Popery: & therefore it is impossible that they should be at peace with God, or have peace within themselves, that thus make flesh their arm, and in their heart depart from God. And therefore if you desire to find rest for your souls, or to have your Election & salvation made sure unto you; you must have nothing to do with the unfruitful & uncomfortable opinions of Popery, but rather abhor them & reprove them. The Lord in mercy vouchsafe to bring them home that go astray, to confirm them that stand, & to grant us true peace & true rest, through jesus Christ our blessed Saviour: To whom with the Father & the holy Ghost be praise & thanksgiving, for ever and ever. Amen, Amen.   

A SERMON UPON THE FIRST OF PETER. THE NINTH SERMON.  1. PETER, 5. verse 6. 
Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time.  
THE word [therefore] hath reference to that which went before, namely, to the last words of the former verse, [God resisteth the proud, and giveth grace to the humble,] and inferreth strongly upon the force of them. For if God resisteth the proud, if chose he giveth grace to the humble; then there is no cause in the world, why any man should be proud, and there is great cause why every one should be humble. For do we provoke the Lord? are we stronger than he? If we walk cross against God, or hardly, stiffly, 
1. Cor. 10. Leuitic. 26.  (the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hardly) he will walk so against us. It is a fearful thing to fall into the hands of the living God. jacob (I grant) wrestled with God, & prevailed: but how? he did not make head against God, neither did he think himself an equal match for God, by no means; but God vouchsafing to take him up in his arms, and bearing him in his arms, that he should not dash his foot against a stone, he might do all things by him that strengthened him▪ he might swim easily, the Lord holding him up by the chin; he might fight valiantly, the Lord teaching his hands to war, and his fingers to fight. But tell me how they sped, against whom God bent himself, Pharaoh and his Host, whom the Lord looked upon (out of the fiery and cloudy Pillar,) for evil and not for good? were they not drowned in the red Sea? Those stiffnecked and rebellious Israelites, (which provoked the Lord ten times, that is, many, and many a time, against whom the Lord swore in his wrath, If they shall enter into my rest, that is, Never believe me, if they enter,) did not their carcases fall in the Wilderness? and were they not utterly consumed there, till not one of them was left? This before they came into the Land of promise; When they were there, did not the Lord take the Kingdom from Saul and his Stock, because he was angry with him, and gave it to David? From David's son Solomon, (because of his Idolatry: 
1. King. 12.15. ) did he not rend the Kingdom, and confer ten parts thereof upon jeroboam? From jeroboam's Line, yea, & from all the Kings of Israel succeeding him, and caused them to be carried away captives into Assyria? There remained the Tribes of judah and Benjamin for a while in honourable estate; but when these also defied the Lord, and provoked the Holy one of Israel; when they said, that they should be delivered because of the righteousness of their Fathers, and the holiness of the Temple, though they hated to be reform, and had cast God's Commandments behind them; Then did the Lord cast judah out of his sight, as he had done Israel; he ploughed Zion as a field, as he had done Samaria; he made Jerusalem the beloved City in former times, (which also he called a green Olive-tree, fair and of goodly fruit,) a breeding of Nettles and Salt pits, and a perpetual desolation. For it is a righteous thing with God, as to show mercy to them that fear him and stoop unto him, so also to render tribulation, and anguish, and shame, and confusion to every one that exalteth himself before him, to the jew first, and also to the Greek. Lysander, a great man in Lacedaemon, and one that had deserved well of King Agesilaus, being disgraced many ways, and suffering many indignities by the King's connivance, falleth into expostulation with the King, because he suffered him so to be contemned and abused: To whom the King made answer, So they deserve to be used that take so much upon them as thou dost, and will not reverence and awe the King. Precedent merits, and good service, will not tie Princes of a generous spirit to such subjects of theirs, as show themselves over-lusty and crank with them: And can we think that God, who is of pure eyes, and incomprehensible Majesty, to whom the greatest men are as nothing, and the best merits, lighter than vanity, that he, I say, will justify those that say in the pride of their heart, Is not this great Babel, that I have built for myself, and for the glory of my Majesty? am I not rich and righteous, and have need of nothing? He shall find none iniquity in me, that were wickedness. Seest thou a man that is thus proud in his own eyes? There is as much hope of a (Publican) as of such a one. For every one that exalteth himself, shall be brought low, and eu●ry one that humbleth himself shall be exalted. So it is, as God resisteth the proud, or (as the Original speaketh more emphatically,) setteth himself in battle array against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: So he giveth grace to the humble, he is many ways gracious to him. First, in forgiving him much, as in the Gospel, that servant that having nothing to pay, fell down before his Lord, and besought him to be good unto him, had the whole debt forgiven him, Math. 18. Then by giving him much; namely, the spirit of Regeneration, 
Math. 18.  the spirit of Sanctification, the spirit of wisdom, of Counsel, of Faith, of Adoption, of justification, etc. All these graces (that I speak nothing of worldly or temporal blessings,) are imparted to such as are lowly in their own eyes, and condemne● themselves, that they may be acquitted by God, according to that which is written, I dwell in the high heavens, 
Esay 57  with him also that is lowly. These therefore are special motives to humility. And justly might our Apostle upon the consideration of them infer, as he doth in my Text. [Therefore.] But now that we have considered of the Illative, and of that which went before my Text immediately, let us look a little more narrowly into the Text itself, even to that which is inferred upon this term, [Therefore humble yourselves under the mighty hand of God.] Two things are contained in this verse. The former, an Exhortation: the other, a Reason. The Exhortation or Precept in these words, [Humble yourselves under the mighty hand of God.] The Reason or Promise in these, [That he may exalt you in good time, or in fit time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Touching the first: It is strange to recount how many Exhortations there be delivered in the Scriptures persuading to humility, by Moses, by the Prophets, by the Apostles, by Christ himself. What may this mean? Peter thought himself much disgraced, that he was called upon the third time to feed Christ's flock. So jehu spoke but half a word against ●esabel, and straightways a couple of Chamberlains or Courtiers, (Sarisim) threw her down. So once bidding did serve Zacheus: and presently he came down from the tree. So Math. the 4. The two brethren that were called by our Saviour, presently forsook their nets and followed him. But now to humility, we are exhorted in the Scriptures, not three or four times or seven times, but I think, se●●nty times seven times. Vniu●rsa facies, ac ut ita dixerim, 
August. Enchir. cap. 98.  vultus sanctarum Scriptura●um bene intuen●cs, id admonere videtur, ut qui gloriatur in Domino, glorietur, The whole face and countenance of the holy Scriptures, (so to speak) seemeth to admonish those that look well into them, thus much, That he that rejoiceth, should rejoice in the Lord. Thus Austin. He must rejoice (or boast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the Lord; therefore he must be far from boasting of himself, except it be of his infirmities, as the Apostle speaketh; then he must not be highminded, he must have no proud looks, as the Prophet hath it; but he must be as one that is weaned, yea, he must be in himself as one that is weaned. Indeed that is true, humility that is not so much in show, and in outward appearance, as in deed, and in truth. There was a great Rabblement or Order of Friars, called Humiliati, professing great humility, who but they? and crouching low, and stooping low, what else? and yet their stomaches did so swell, and were so bloody, that they were intolerable to Rome itself, and therefore cashiered and abandoned. So Paul the fourth pretended so great mortification, and neglect of the world and worldly things, that it was a special motive to the Cardinals to choose him Pope, in hope to rule him as they lusted: but when this humble Fellow had found Peter's Keys, than he did no longer look down towards the dust, as it were seeking them, but held up his head as high & as lofty as ever did any in that Chair. 
Plutarch.  Antipater, as Plutarch writeth, went very meanly apparelled, more like a private man then a Prince, yet he was noted & censured by them that knew him well, to be intus purpureus, all purple within. Aut loquendum nobis est ut vestiti sumus, aut vestiendum, 
Hieronym. ad Furium.  ut loquimur. Quid aliud pollicemur, aliud ostendimus? Either we must speak suitably to our apparel, or else we must be apparelled suitably to our speech. Why do we promise one thing, and show another? A Hood doth not make a Monk. You know the Proverb. Neither doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a ragged coat make an humble Philosopher, said Hero, by the report of Nazianzen. Diogenes trampled upon Plato's pride, but with greater pride. And the Gibeonites for all their humble speech, and old apparel, were notwithstanding very coozeners. So than if humility consist neither in word, nor in apparel, wherein is the virtue thereof to be found, and how may it be discerned? Truly, Beloved, the heart is deceitful above all, who can know it? The Lord he searcheth the heart, and trieth the reins, to give to every man according to his ways, etc. jeremy 17. So our Saviour, john 1. was able to give a true verdict of Nathaniel, as soon as he saw him, Behold an Israelite indeed, in whom there is no guile. How this? Because he was God. But now man hath but a shallow sound, and a short reach, and dealeth only by probabilities and likelihoods, and according to outward appearance, and therefore may be deceived, & in that respect, is not to pronounce lightly concerning other men's humility, or pride. Yet for all that, as Christ saith of false prophets, By their fruits you shall know them: So the son of Sirach speaketh not in vain, A man's garment, grinning, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when a man showeth his teeth) and gate (or paceing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) declare after a sort, what he is, and which way he doth incline. The British Clergy being sent unto by Augustine (not the learned Bishop of Hippo, whom you hear so often cited out of this place, but an unlearned, and unsavoury Monk, whom Gregory sent over hither, (read but his questions moved to the said Gregory, as they be registered by Beda, and you will say he was no better,) to make their appearance before him, consulted a grave man, famous for his wisdom in those days, what they were best to do; He advised them to be ruled by him, if he were a man of God. But how shall we know that, said they? If he be mild and humble in heart, said he. And how shall we know so much? Why, said he, use the means, that he, and his may come to the Synod, and be there before you; and if he rise up unto you, when you come near, know that he is the servant of Christ, and (therefore) harken to him obediently. But if he despise you, (si spreverit) and will not vouchsafe to rise up unto you, you being the greater number, then do you also despise him, and care as little for him. Thus they were advised, and accordingly they make trial; and Augustine keeping his place, and not daining to rise up unto them, they condemn him for a proud fellow, and became his opposites to the uttermost. Beloved, that wise man was to blame, whatsoever opinion of wisdom he had, to make a man's manners to be the trial of his faith, and one ceremonious compliment, to be the trial of ones life. You know Naaman the Syrian, when he took it in dudgeon, that Elisha the Prophet did not come out unto him in person, but only sent a message to him, was reproved for the same of his servants, and required to do as the Prophet bade him, never standing upon circumstances; And the Civil Law saith well, Veritas rerum erroribus gestorum non vitiatur, The truth of the case is n●t corrupted by the errors falling out in the handling of it; yet for all that, Augustine is no way to be justified in his Pontifical stately deportment, specially towards strangers, and of the same rank that he was, for all his Pall. For as holiness becometh God's house for ever, so surely humility graceth man's seat exceedingly, be a man never so high lifted up above his brethren. The Kingdom of God is neither sitting, nor standing, nor perking, nor stooping; no more is virtue; yet because these are tokens, and bewrayers of that which is in man, many times therefore do men observe them marvellously. A good man out of the good treasure of his heart, bringeth forth good things, and an evil man out of the evil treasure of his heart, bringeth forth evil things, for of the abundance of the heart the mouth speaketh; yea, and so do all the rest of the parts of the body, and all the faculties of the mind show themselves outwardly. A man may dissemble naughtiness, I grant; as not be covetous, when yet he is an extortioner; not to be wanton, when yet he is a wedlocke-breaker; not to be riotous, when yet his heart is evermore in the Tavern, etc. But how few do dissemble virtue? how few do appear worse than they are indeed? The common fault is, that men will be counted more virtuous than they are; that men love that, which they will not be known of, and are ashamed to make profession. Therefore they that carry their noses high into the wind, like the wild Ass in the Wilderness mentioned by jeremy, and stroute in their gate, as though they went upon stilts, or carried Pomparum fercula; they that brave it in silks, and velvets, nay, in silver and gold, above their ability and means, above their degree, beyond all good order; well they may please themselves, and such as gain by them, but hardly will they get the reputation of humble men, nay, they will hardly wash away the imputation of pride and insolency. Poterat fortasse minoris piscator, quam piscis emi, The Fisher himself was not so much worth, as he rated the Fi●h, said the Poet; & so we may say, Many a man is in the midst of his wealth, (nay, of another man's too,) when he hath his suit on his back. For thus is the Tenant racked, the poor repelled, the Broker enriched, and the Usurer almost Lorded. He that begun with an hundred, nay, with ten, increaseth to thousands, and he that began with thousands, decreaseth to nothing. But as in Tacitus his time, there were every year Edicts, and Proclamations set forth against the Mathematicians or Astrologers, and yet they could never get Rome to be rid of them; so let the Preachers speak never so much against the vanity of apparel nowadays, the speech shall be as the sound of one that hath a pleasant voice, (as the Prophet saith,) or rather as of one that speaketh unpleasantly, and most harshly, and he shall labour in vain, and for nothing. Well, if we humble ourselves, let us humble ourselves, even in our apparel. In like manner, let us humble ourselves in speech and in demeanour. Rehoboam through an uncourteous and rough speech, lost ten Tribes at a clap. Demetrius lost a whole Kingdom, and the same a rich one, even the Kingdom of Macedony, by his arrogant behaviour. C. Cesar lost no less than an Empire and his life, and all by keeping his seat, and not vouchsafing to rise up unto his Peers. Why should it be thus among Christians? I stout, and thou stout, I dare not venture a cap, or a salutation, lest I should be a loser. Why do we not rather behold in our brother our own image, yea, the image of God, and for his sake, make ourselves equal to them of the lower sort? Why did we not go one before another, in giving honour, and bear one another's burden, and in humbleness of mind, look not every one of his own things, but upon that which is in another, and esteem of that better than of our own? This is true humility, and this is thankworthy with God, when a man not in apparel only, or in word, or in gesture humbleth himself, but when the hidden man, which is within, is decked with this virtue as with a garment. For when humility is once rooted in the heart, there will be a correspondency and conformity in the outward behaviour, that no exception shall be taken against it: for a tree will be known by his fruit. It is not a good tree that bringeth forth bad fruit, neither is it a bad tree that bringeth forth good fruit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said even Nature in an Heathen man. [Humble yourselves] therefore. We have seen what we must do, what duty we must yield, even the duty of humility. Now let us see a little to whom we must do it, in these words, [under the mighty hand of God.] If we were bid to (humble) ourselves to stocks and stones, the work of men's hands, which have eyes and see not, ears and hear not, than we might refuse to obey; for we must bow to the Lord our God, and him only must we serve. If to a shrewd Master or Mistress, as Hagar was bid to submit herself to Sarah; to our aemulus, as Haman was fain to do honour to Mordecai; to our fellow-servant, and the same a stranger, as the Egyptians submitted themselves to joseph; to an enemy of our Country, or a Tyrant, as the Israelites were commanded to stoop to Nabuchadnezzar: than it were another matter, than we might complain, as some do in the Scriptures; Why hath the Lord dealt so cruelly with us? But now, when the Precept of humiliation is to the Creator of all things, shall fl●sh and blood disdain to submit itself to God? weak flesh and blood, to the mighty hand of God? It was a reason that josephus used in his Oration to his Countrymen, to persuade them to submit their necks to the yoke of the Romans, for as much as they had gotten the Dominion of the greatest part of the world; The same reason used Rabshak●h, to them that were besieged in jerusalem, that for as much as the King of Assyria had subdued many other Nations strong and mighty, therefore they might with credit enough yield. Dignitate Domini minùs turpis est conditio se●u●, By the honour of the Master the (base) estate of the servant becometh more tolerable. It was some comfort to Marcus Antonius, having wounded himself to death in desperation, that he was overcome, not by any base coward, but by a valiant Roman.— AEnaeae magni dextrâ cadis. So Aeneas bade one comfort himself. Sal●em ne lixae manu cadam, saith the valorous Admiral of France: Slay me and spare not, but yet not by the hand of a scullion. Let not a boy slay us, (said Zibah and Zalmumah, judg. 8.) but rise thou and fall upon us, for as the man is, so is his strength. Therefore, for as much as we are required to humble ourselves under Almighty God, who made the heavens and the earth by his great power, and by his stretched-out Arm, and nothing is hard unto him, jeremy, 32. Behold, he will break down, and it cannot be built, he shutteth up a man, and he cannot be loosed, job 12. He putteth his hand upon the Rocks, and overthroweth the mountains by the roots, job 28. For as much, I say, as he is the Creator of the Spirits of all flesh, 
Numb. 16.22.  (not only of their bodits,) and doth what he will both in heaven and earth, turning man to destruction, and again saying (in mercy) Turn again, ye children of men; Shall we bridle it or bristle it against him? shall we scorn to answer, when he calleth? obey, when he commandeth? sorrow, and mourn, when he chasticeth? shall we receive good of the Lord, and then to be unthankful? evil, and then be impatient? Nay, rather let us hearken to the Commandment in my Text, [Humble yourselves under the mighty hand of God,] and too the promise annexed, [that he may exalt you.] Foelix Ecclesia (saith Austin) cuise Deus debitorem fecit, non aliquid accipiendo, sed omnia promittendo, Happy is the Church, to whom the Lord hath made himself a debtor, not by receiving any thing (at her hands) but by promising all things. Surely though the Lord had only commanded & bade us on our Allegiance, to embrace humility, and to remove arrogancy far from us, we were bound, even for the Commandment sake, to yield all obedience to it. For doth not a son honour his Father, and a servant his Lord? 
Mal●ch. 1.6. Ephes. 2.  And are we not his workmanship, created in Christ jesus unto good works, which he hath appointed that we should walk in them? Again, if he had tendered the virtue humility unto us in it own kind, without any painting, without any sauce, as it were, were it not worthy to be looked upon? nay, to be tasted? nay, to be swallowed down, as most wholesome meat? Whatsoever it seemeth to you; of the wise it hath been esteemed, either the most excellent, or the most necessary of all virtues. Some call it the Rose of the Garden, and the Lily of the field. Some the Queen of all virtues; Some the mother; Some the foundation, and groundwork, Some the root. Certain it is, saith Bernard, Nisi super humilitatis stabile fundamentum spiritale aedificium stare non potest, 
Bernard serm. in 36. Cant c.  A spiritual building cannot stand (steady) except (it be placed) upon the sure foundation of humility. Augustine goeth further and saith (to Dioscorus) that it is the first thing in Christianity, 
August Dioscor. E●ist. 56.  and the second, and the third, and almost all in all: for (saith he) except humility do both go before, and accompany, and follow after all whatsoever we do well, pride will wrest it out of our hands (and mar all.) Therefore humility is to be thought upon, and by all means to be coveted after, even for the very worth of it, though there were no promise annexed to it to draw us on. But now, when God is so good and gracious to us, as to promise us promotion for the issue and close, we must needs show ourselves very dull, and very unhappy, if we do not strive for it as for silver, and dig for it as for treasure. The Husbandman is content to go forth weeping, and to bestow his precious seed, so that he may return with joy, and bring his sheaves with him. So every one that proveth Masteries, is content to abstain from all things, so that he may obtain a Crown, though the same be a corruptible one. So the Soldier, to approve himself to him that hath chosen him to the Warfare; The Captain, and specially the General, to get glory; what pain and hardness do they sustain, or rather what do they not sustain? It is written of Alexander (I will trouble you but with one Story,) that being in the farther parts of Asia; one while striving against heat, and thirst; another while against cold and hunger; another while against craggy Rocks; another while against deep and dangerous rivers, etc. he could not contain but burst forth in this exclamation, O ye Athenians, what difficulties and dangers do I endure for your sakes, to be praised and celebrated by ●our pens and tongues! Now if to be extolled by the pens and tongues of vain men, could prevail so much with a Prince tenderly bred, and of great estate; should not we much rather submit ourselves to Gods will and pleasure, and providence, and even deny and defy whatsoever worth may seem to be in us, that he may advance us and bring us to honour? God surely useth to make great ones small, and small or mean ones great, as Xenophon speaks. Nay, the blessed Virgin being moved by the holy Ghost, acknowledgeth as much, 
Luke 1. 5●.  He pulleth down the mighty from their seat, and exalteth the humble and meek. He maketh high, and maketh low, yea, he maketh them high that before were low, if in humility and meekness they possess their souls. David kept his father's sheep, and was not ashamed, nay, he braggeth of it, (in an holy kind of rejoicing,) in the Psalm; That the Lord took him as he followed the Ewes great with Lamb, to be a Ruler in jacob, and a Governor in Israel. So Agathocles, so Willigis, (to trouble you with no more,) the one was exalted to be King of Sicily, being but a Potter's son; the other to be Archbishop of Mentz, (a Prince Elector in Germany,) being but a Wheelers son. They acknowledged God's providence and work in their advancement, and were so far from being ashamed of their base parentage, that the one would not be served with other plate then with earthen, to show how Nobly he was descended; The other gave for his Arms the Wheels, and had this Motto, or rather Memento, written in his bedchamber in great letters, Willigis, Willigis, recole unde vene●is: O Willigis, remember whence thou camest. This indeed is the way to become high, (to be exalted before God and before wise men,) to be lowly in our own eyes, to confess that we are worms, and not men, that we are sinful men, and not Saints; that we are unworthy the least of God's mercies, and that it is of his mercy only, that we are not consumed. For what have we that we have not received? what have we received, but we have corrupted and made worse? what have we corrupted, but for the same we deserve to be called to account, yea, to be cast forth of God's house asunprofitable servants? And is it a time then for us to be highminded, or to fear, to be lofty, or to be humble? This is certain, Christ came not to call the righteous, (those that in the pride of their heart, think themselves to be such,) much less to reward them, much less to crown them; but sinners penitent, and humble sinners, to faithful repentance, and consequently to salvation. They that are whole, need not the Physician, care not for the Physician, but they that are sick, and are heavy laden, and bowed down with the burden of their sins; they cry out in great humility, God be merciful to me a sinner. Those the Lord receiveth into grace, and maketh them to sit at his right hand, and giveth them a name in his house, better than of sons and daughters, as the Prophet speaketh. Now as we are to think meanly of ourselves in respect of Sanctity, if we will be found in Christ, not having our own righteousness which is of the Law, but that which is by the faith of jesus Christ, 
Phil. 3.9.  by which only we can attain unto God's Kingdom; So we must beware that we take not too much upon us in respect of knowledge: you know that knowledge puffeth up, 1. Cor. 8. 
job 37.  And job, Let men fear God, for he will not regard any that are wise in their own conceits. 
N●●i●nzen.  And Nazianzen, Whatsoever I know by myself, I know nothing better (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wiselyer) then others; except some think this to be my wisdom, to know that I am not wise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither (do I come) near true wisdom. Thus Nazianzen. And he had it from Saint Paul, 1. Cor. 3. If any man among you seem to be wise in this world, let him be a fool, that he may be wise. Neither did Saint Paul make a rule for others only, and not for himself, as the manner of the world is, to lay heavy imputations upon others, and to exempt themselves; no, but as he strippeth himself of all opinion of righteousness, 1. Timoth. 1. saying there, that of sinners he was chief. 
1 Cor. 2.  So to the Corinthians, he disclaimeth all credit for knowledge (for humane knowledge,) saying, I esteem to know nothing among you, save jesus Christ, and him crucified. Thus Saint Paul judged himself, that he might not be judged of the Lord, to be arrogant. And who would not propose to himself his example to follow rather, than those proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as Sir Thomas Moor writeth of in an Epistle to Dorpius, who take upon them to be ripe in those things which they never heard nor read? Doubtless many there be that might have attained to knowledge, but that they thought they had attained it already, (as Seneca saith;) And therefore modesty and humility are good means through God's blessing to advance men to learning. But to recount what we have done in this later part, and to proceed to that which remains: You have heard Saint Peter promise, on God's behalf, that he will exalt those that humble themselves, whether it be in matter of piety and virtue before God, or in learning or skill before men. Now, some will say peradventure, we see not the accomplishment of these promises, for how many modest and humble men be there, and ever have been, that have wanted preferment, nay, that have wrestled with great extremities? Were not the Christians in the Primitive time under Heathen Princes, and in the later perilous times under Antichrist kept under the hatches, for hundreds of years? Did not they hunger and thirst, and were naked, & wandered up and down in sheepskins, 
Hebre. 11.36, 37.  & goatskins, as it were, and had no dwelling place, and were counted as the filth of the world, and the offscouring of all things? Call you this exaltation or advancement? Hic pietatis honos, sic nos in Sceptra reponis? I answer, or rather Saint Peter answered for me, in the one word of my Text, which is as yet untouched, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in due time they shall be exalted.] The Kingdom of God cometh not with observation, saith our Saviour, Luke 17. 
Act. 1.  And it is not for men to know the times and seasons, which the Father hath put in his own power, said he again. Though it stay, yet wait thou; for it shall surely come and not stay; as the Prophet speaks. 
Haback. 3.  Known to God from the beginning are all his works, and best known unto him are the best times of working. Peradventure we shall not enjoy ourselves the Land or preferment that is promised to us; As Abraham got not himself in the Land of Canaan the breadth of a foot; yet our posterity may have it. Peradventure we shall be in trouble and heaviness till our old age, as jacob was the greatest part of his time, and then we may be provided for to our content, as jacob was in the Land of Gosen. Peradventure we shall be oppressed by Tyrants, defamed by slanderers, held in bands and imprisonment by unrighteous judges; yet when the time appointed shall come, the Lord will cause their truth to appear as the light, and their righteousness as the Noonday. The King will send and deliver them, the Prince of the people will let them go free. He dealt so with joseph; And did he not deal so with Daniel? Also with Paul and Silas, in the 16. of the Acts? Well, be it that you should be in continual trouble, and anxiety all your life long; that you should be clapped up in a Dungeon fast bound in fetters and iron; and that you had none to comfort you, and that none cared for your soul; yet if Christ shall cause his heavenly light to shine into your habitation, the light of the Gospel, I mean; If he shall reveal himself unto you, and cause the scales of ignorance to fall from your eyes, and especially the shackles of impiety and iniquity to fall from your hands and hearts; you are no longer losers but gainers, no longer of low and base condition, but highly preferred and exalted. Let the brother of low degree rejoice, in that he is exalted, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) saith Saint james, 
james 1.  in that he is exalted to the knowledge of God, to the faith of Christ, to the Adoption of sons, to be a Citizen with the Saints, and of the household of Gods! He is not a bondman that is set free by Christ, nor poor, that is rich in faith, nor contemptible, that is enroled in the book of life, nor base-born, that hath God to his Father, and Christ to his brother. If the King would bestow an Office upon you, you would not only be glad, but be proud; but now if a great man would adopt thee to be his son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Arrianus upon Epictetus) your superstitiousness and arrogancy would be intolerable. Now see, saith Saint john, how great love the Father hath showed us, that we should be called the sons of God: If sons, than heirs, (saith Saint Paul:) heirs of God, and fellow-heires with Christ. And yet do we complain of our hard fortune, as though God had done nothing for us? And yet do we demand impatiently, Where is the promise of his coming? Where is the exalting & preferment, the Apostle speaketh of? Beloved, if we have murmuring within ourselves, and grudging at the goodman of the house, because he setteth us below, and not above; because he doth not cast us up our Indentures, before we have served our years; then do we walk and talk unorderly after the fle●h, and not after Christ, We do not humble ourselves under the mighty hand of God: And so there is no promise made unto us. The Husbandman must first labour, 
1. Tim. 2.  before he receive of the fruit. jacob must serve seven years, before he have his hearts desire in one thing, and seven more before he have it in another; and seven to that, before he have it inthe third. Understand what I say, & the Lord give you understanding in all things. Blessed the man that endureth temptation: for when he is tried, he shall receive the Crown of life, if he faint not. But take heed that you do not mistake the case, and make that to be a temptation or a cross, that is not. You have not so much as you would have: but have you not more than you deserve? You are made the tail, and not the head, as Moses speaketh. Peradventure it is good for the Commonweal that you be so, yea, and good for yourselves too. Many being set on horseback, have road so madly, that they have broken their horse's neck, and their own also. Therefore let every one be content with the estate that God hath given him, and let him not envy him that is greater or higher than himself; For the promise of exalting which is in my Text, if you refer it to the blessings of this life, hath a secret condition employed, namely, if it be good for us. And shall we be so unwise, or unhappy, to wish for that which will do us no good? God forbid; children indeed will be meddling with knives & with edge-tools, also they will not fear to take a Snake or Adder by the tail in stead of an Eel; But we must not be children in understanding, but in wit be perfect; As concerning maliciousness and ambition, and greediness, it were good to convert and become as children, but for knowledge and discerning between good and evil, we must be of a ripe age, we must not be dejected for every light affliction, neither must we be puffed up for any good success or advantage. We must rejoice, as though we rejoiced not, and mourn, as though we mourned not, using the world, as though we used it not, and humble ourselves under the mighty hand of God, and take all things in good part, saying always, The Lord be praised. This is true riches, to be content; and this is true honour, not to be ambitious; and this is true preferment, nay happiness, to be in the favour of God, which none sooner getteth then the humble man, if his humility proceed from a pure heart, and a good conscience, and faith unfeigned. The Lords Name be ever blessed. Amen, Amen.   

A SERMON UPON THE SECOND PSALM. THE TENTH SERMON.  PSALM 2. verse 10. 
Now therefore be wise, O Kings, be instructed, O judges of the earth.  
SOME of the jewish Doctors would have these words to be an Apostrophe to those Kings and Princes, which plotted against the Crown and dignity of David; first, to keep him from his right, then to disrobe him being invested. The Psalmist therefore doth advise them to bethink themselves better, and not to make head any longer against David, lest they be found to fight against God himself. This exposition is good, but it is not good enough, (if that which is not good enough, may be truly called good.) For as Tertullian saith, Ratio Divina non in superficie, sed in medullâ, & plerumque aemula manifestis: That is, 
Tertull. de resur. carnis.  The sense & pith of the Word of God, is not in the uttermost skin, but in the marrow, and commonly crosseth the apparancy of the letter; And as Hierome to Paulinus, Whatsoever we read in the Scripture, 
Hieronym. ad Paulin.  it shineth truly and glistereth even in the rind, but is sweeter in the marrow; Therefore to rest upon the Type or Figure, and not to proceed so far as the thing figured, is to deal as weakly, as if a man searching in minerals for gold or silver, should content himself with the first rubble, and give over before he come to the precious Oar. It is truth, that David did not only speak and prophesy of our Saviour, (as is everywhere to be seen in the Psalms, and everywhere vouched in the New Testament,) but also was a Figure of him, so express a one and lively, that Christ might seem to have been borne in David, even long before He came in the flesh, and David to have revived, and been borne again in Christ, even long after he was dead and rotten. This is not to make jesum Typicum, with the Franciscans, nor yet to bring In Somnia Pythagoraea, that is, the passing of souls from bodies, from one body to another, with those phantastikes: but this is to teach, as the truth is in I●sus, that Christ not only is now painted out before our eyes, and among us crucified in the preaching of the Gospel, but also was shadowed and fore-described in the Old Testament, by certain personal Types, as it were Verbo visibili, (as Augustine speaketh:) To such an effect as justine Martyr toucheth, when he saith, The G spell what is it, but the Law fulfilled? The Law what was it, but the Gospel's foretold? 
justin Martyr ad orthod. resp. 101.  This I would say, that as David did, and suffered many things which were not to have an end and consummation in David, but were to foreshow the doings and sufferings of Christ, the true David; (He is called David by Hieremy, Ezechiel, and Hosea, to speak of no more,) and the glory that should follow after: so we are to think, that the Psalmist requiring the Kings of those days to be wise, and to stoop to David's command, doth by good consequent advice the high Estates of all ages to strike sail to our Saviour, and to yield obedience to his Law. To put the matter out of doubt, the Apostles themselves, who could not be deceived, having received the first fruits of God's Spirit, and would not deceive, being endued with grace, and sincerity from above; they, I say, Acts, 4. do plainly apply this Psalm to our Saviour; that we should no longer be doubtful in the matter, but believing: yea, as Saint Augustin saith out of Moses (Deuter. 32.) Inimi●us meus testis m●us, that is, My Enemy is my witness; some of the chief of the jews do grant, that it may be understood of our Saviour, either in their own judgement, or in the judgement of their Fathers, or ancient Rabbins. The former point is affirmed by Aben-Ezra, surnamed the wise, the other by Shelomoh, somewhat more ancient than he. 
Aben-Ezra & Shelom. C●m. in Psalm. 2.  So then the Kingdom that is here spoken of, being chiefly to be understood of the Kingdom of Christ, and the opposition that is here signified, to be chiefly directed against it; we may without offering any violence to the Text, hence exhort all Kings and Princes upon whom the ends of the world are come, to look unto themselves, and to the station wherein God hath placed them, and to esteem it the greatest policy, to be wise according to godliness; and the highest Sovereignty, to be subject to Christ. Especially it being granted by all, that the Scriptures were not made to serve one age or two only, (No, for then there must have been many Bible's made from the beginning of the world, and then there must have been a continual sending down of the holy Ghost, and a continual sending forth of Apostles, & Prophets,) but to be the rule for faith, & the direction for manners to all posterity. Therefore Irenaeus saith well, That which the Apostles first taught, 
Iraeneus lib. 3. Praefat.  they afterwards committed to writing, to be the ground and pillar of our faith; (He speaketh indefinitely without limitation of time, and therefore would be understood to mean of all times.) And Tertullian not long after him, is bold and saith, 
Tertull. de Spect.  Latè semper Scriptura divina dividitur, ubicunque secundùm praesentis reisensum disciplina munietur, The Scripture is of a large extent, and wide circumference, as oft as any thing from it is to be deduced, that pertaineth either to information or reformation. Hitherto I have proved, both that this whole second Psalm is chiefly to be understood of our Saviour, and that my Text out of the tenth verse, may rightly be applied to the Kings and Princes of these days. Now I come to the words themselves: Now therefore be wise O Kings, be instructed, O judges of the earth. Two kinds of persons are here called upon, Kings and judges: Kings, as the chief, judges, as they that are appointed by them, for the punishment of them that do ill, & the praise of them that do well. Two kinds of duties are here urged, to be wise and intelligent, this is required of Kings; to be instructed and disciplined, this of inferior Magistrates. I at this time shall speak only of the first kind of persons, that is, of Kings and their duties: and therein I mean not to speak of Kings by themselves, and of wisdom by itself, (that were not to divide the Text aright, but to break it,) but of both together, as God shall give grace. But first I observe, and it is worthy to be observed, how the Psalmist begins with Kings; & surely great cause for it, not only for their place, eminent and supereminent, 
Tertul. ad Scapul. Optatus li. 3.  (Imperator homo à Deo secundus, soloque Deo minor, Tertullian. Supra Imperatorem non est nisi solus Deus, Optatus,) Nor only for their Titles: Shepherds, Leaders, Fathers, Sons of the Highest, the lively Images of God, God's Vicegerents, Gods upon earth, Sine dubio Imperator non est nisi Deus terrenus, saith the Gothe to Theodosius, witness Paulus Diaconus, 
Paul Diaconus li. 12. ) but for two other more main reasons; first, for the great dependency upon their safety, for that they neither stand nor fall to themselves; Secondly, for the great power of their example, either to good, or evil. Touching the first, they do not stand or fall to themselves, (as I said,) but are the standing or falling of most in Israel. They may be compared to the two Pillars, upon the which the great house of the Philistines did rely; which while they stood, did bear up the whole building, even when there were many hundreds upon the roof: but when they fell, they pulled down all with them, and the fall of that house was great. 
judges 16.  Also to the Sun in the Firmament, which while it is over our Horizon, and scatters abroad its glorious beams, it giveth light unto the world, and reneweth the face of the earth, but when it is whirled from us, or eclipsed by the interposition of the Moon, than it causeth or occasioneth darkness, and filleth all things living with horror and amazement. Briefly to the head and heart of a man, not to the head only, nor to the heart only, but to the head and heart, upon whose liveliness and soundness, the life and motion of the whole body doth depend. 
Zach. 13.  Smite the Shepherd, and the sheep shall be scattered, it is said in Zachary. Let me smite Saul, (King Saul) but once, and the Kingdom shall be thine, 
1. Sam. 26.  and the victory thine, said Abishai, in effect. 
2. Sam. 17.  Let me smite David (King David) and all Israel shall be gathered to thee, (said that wicked Counsellor Achitophel, 2. Sam. 17. When Alexander was dead, the Army was not lessened but by one man, every man knew: but yet it was compared by the wise to the Cyclops, 
Demades.  which had his eye, and the same his only eye, boared out. In like manner fared it with the great forces, that Cyrus the younger led against Artaxerxes, when he through his forwardness was slain, 
Plutarch. in Artaxerxe. Bonfinius decad. 3. lib. 6. Guicciardin. li. 10.  all went to wrack, and of vanquishers they became vanquished. So with the Christians at Varna, when their King Vladislaus was lost; So with the French at Ravenna, when their Foisee was overthrown: Therefore be wise, O ye Kings, ye carry about in your bodies, not your own lives alone, but the lives of thousands, you have upon the stake not your own safety alone, but the safety of thousands. Thou shalt not go forth with us any more to battle, 
2. Sam. 21. 2. Sam. 18.  lest thou quench the light of Israel, for thou art worth ten thousand. When one exhorted Cleomenes to hold his life vile unto him, 
Plutar●h. in Cl●om●ne.  and to pour it out like water upon the ground: he answered, I will not stick for that, if I had none to care for, but myself, but now I must make much of my life, to do my Country good. 
Cicero ●ro M●rcello.  When Cesar had given forth in speech, that he had lived long enough, and cared not though he died on the morrow; Thou speakest reason, said Tully, if thou livedst only for thyself, but thy Country cannot spare thee. Sertorius his Soldiers were not wont to shift for themselves by flight, before they had put their General Sertorius in safety. So the Galls had their Soldurios, that is, devoted men, which vowed to live and dye with their Lord, as Bodin out of antiquity doth gather. 
Bod●●. de Repub. lib. 1.  So the French Protestants are much commended by the equal, for that they bestowed the young Princes of Navarre, and Condie, in a strong Castle, out of gunshot, before they hazarded the great battle of Moncounter. The King is so to the Commonweal, as the helm is to the ship, or rather as the ship is to the passengers; while the ship is safe, there is hope to recover the land, be we never so far from it, & though the Sea and winds do never so much swell and rage: but if the Ship sink, or be dashed on the rocks, there remaineth nothing, but a fearful looking for of drowning and destruction. Therefore the safety of the King, being the safety of all, what marvel if the Prophet begin with Kings, and advise them to look about them? This may be one cause. Another this, We know that there is no cloth, that doth so kindly take the colour that the Dyer would stain it with, as the people are apt to imitate the guise and carriage of their Prince; the similitude is not mine, but Nazianzens▪ 
Nazianzen. Apolog.  therefore because the converting of him, is the converting of hundreds at a clap; and his averseness, or stiffness, the averseness or standing out of multitudes, this also may be thought to be a cause why he beginneth with Kings. When was there a good King in juda, (for there were but few in Israel, after that Ephraim departed from the house of David,) that sought the Lord with all his heart, but he drew the people to be well-given, at the leastwise, in comparison? On the other side, when was there a wicked King that did set set up Idols in his heart, or worshipped the Host of heaven, or burnt incense unto Baal, but the people were as forward, and as sharply set upon Idolatry as he? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 
Herodian.  The subject is wont to emulate and imitate the life of his Governor or Prince, saith one Historiographer; and another, Princeps quum Imperio maximus sit, 
Patercul. li. 2.  exemplo maior est, that is, Be the Prince never so great for command, yet he commandeth most by his example. It is somewhat strange, Circumcision is a painful thing, specially in them that are out of their Infancy, (it may be gathered hereby, for that the Turks using it at this day upon their children, being of s●me years, do use such dissembling towards them, for the circumstance of the time when they do it,) and yet when the King of Sichem had yielded thereunto, the whole City followed: 
Genes. 34.  So Diodorus writeth of the Aethiopians, that when their King had caught some maim or mark in any part ofhi body, 
Diodorus.  the manner was for all his Favourites, to maim or mark themselves in the same part. Is it not written of Rehoboam expressly, that when he forsook the Lord, all Israel did so with him? 
2. Chron. 12.  Also is it not to be observed in the Ecclesiastical Story, that when julian fell from Christ unto Paganism, Valens in stead of the truth embraced a lie, (the vile Heresy of the Arians) a great part of the Empire did so likewise? On the other side, when josiah served the Lord with all his heart, all juda did so all his days. And when Constantine the great, 
2. Chron. 34.  and Theodosius the great, gave themselves to advance the faith of Christ, and to purge out the old leaven of Heathenism, there was such a change in the Empire on the sudden, that Zosimus and Eunapius being Pagans, do much complain thereof in their writings: therefore me thinks Fulgensius speaketh to good purpose, and agreeable to true experience, 
Fu●gen. de conve. E●ist. 6.  that although Christ died indifferently for all the faithful, yet the converting of the mighty Ones of the world, is of special service to win (souls) unto Christ. He doth symbolise with that learned Writer, that allegorizng upon those words of Saint john touching the taking of so many great Fishes, 
john. 21.  doth congratulate unto the Church the happy converting of Princes, because by their convetsion many were brought unto Christ's Fold. Yea, Plutarch, a Heathen man, saw in a manner, as much touching the great force that is in the example of Princes; for he in the life of Dio, speaking of Plato his sailing into Sicily, to do some good upon King Dionysius, maketh this to be the special motive, for that the reforming of the King would be the reforming of the whole Island. So then, the King's piety and sound persuasion being as effectual, for the winning of the souls of his subjects, as his bodily safety is available for the conserving of their worldly estates. Our Psalmist without doubt had great reas●on to do as he doth, to begin with Kings. This may suffice for the natural placing of the words, and withal touching the incomparable good, that redoundeth to the common Estate, by the King's piety and safety. I come now more closely to the Duty of Kings; for of that only and of the touch of the time, [Now] which shall be for application, I shall speak at this time. Be wise now therefore, O Kings. Two kinds of wisdom are required in Kings and Princes; wisdom or knowledge in God's matters, otherwise called Divinity, and wisdom or knowledge in matters of the world, otherwise called Prudence or Policy; Both are contained in the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (It signifieth also good success, to note, that God many times crowneth pious prudence, & prudent piousnes, with many a temporal blessing▪) Both are not only for ornament like the two Pillars that Solomon put in the Porch of the Temple, but also for special use like the hands of Aaron & Hur, 
1. Reg. 7. Exod. 1●.  which did support the arms of Moses for the discomfiture of the Amalekites. For if they be pious only in God's matters, & be not otherwise prudent: then they are fitter for the Commonweal of Plato, then for the corrupt estate of Romulus; for the Cloister, then for the Court: Again, if they be prudent or politic only, & be not pious; then they are fitter to be Kings of Babel, where dwelleth confusion, then of Jerusalem, where God's glory is seen; and more rightly to be called the children of this world, which goeth to nought and perisheth, than the children of God, who love truth in the inwards, and ca●e for none but for such as worship him from a pure heart with a good conscience. Well, they must be Divines, as it were, (this is first required,) I say not in profession, but in knowledge, they must know God the only Lord, and whom he hath sent, jesus Christ▪ they must know Christ, and him crucified, and the power of his Cross, and virtue of his resurrection, and the fellowship of his afflictions, that they may be conformable unto his death; they must separate and distinguish truth from error, clean from unclean, right from wrong; yea, they must be able to put a wise difference between the great things of the Law, as Righteousness, Mercy, and judgement, and the lighter things of humane observation, which perish with the use or abuse. If jephthah▪ had known and considered what things might lawfully be vowed, 
judges 11. Deut. 12.8. & Deut. 5.32. 1. Sam. 13. and 15.  and how far vows do bind, he would not have immolated his own daughter. If Saul had known and considered what is written in the Law, (Ye shall not do what seemeth good to yourselves, but what I command you, that you shall do, you shall turn neither to the right hand, nor to the left,) he had not forfeited his Kingdom. 
2. Chron. 26.  If Vzziah had known and considered, that none but the sons of Aaron were to approach to the Altar of the Lord, and there to burn incense, he had not been smitten with the leprosy. To be short; If those Kings of juda and Israel, that built high places, 
Deut. 12.5.  and sacrificed under every green tree, had known and considered, that Jerusalem was the place, whither they should have brought their oblations, being the place that God appointed to put his name there, they had not been so bitterly inveighed against, nor so fearfully threatened by the Prophets as they were. To conclude, If the Maccabees had been wise, and known what that meaneth; I will have mercy and not sacrifice; & that which was the kernel of the ceremony from the beginning, 
Hosea. 6.16.  how-soever the shell was not so cracked and opened in former time as it was by our Saviour, the Sabbath was made for man, not man for the Sabbath; 
Mark 2.27.  they would not have suffered themselves to be knocked down like Oxen in the Shambles, or to be led as sheep to the slaughter, but would have stood upon their guard, and upon their defence, even upon the Sabbath day. On the other side, David was not afraid to eat of the Shewbread, (which was appointed only for the Priests.) David was wise, and knew that Necessity over-ruleth Ceremony. So Solomon was not afraid to command joab to be slain, even in the Tabernacle of the Lord, although he caught hold of the horns of the Altar. Solomon was wise, and knew that there was no Sanctuary for murder. So briefly; 
1. Kings 3.  Hezechiah was not scrupulous, to go forward with the celebrating of the Passeover, though there were some present that had not been cleansed after the purification of the Sanctuary. 
2. Chron. 30.  Hezechiah was wise, and knew that there was a main difference between those things which God commanded principaliter, and those things which he commanded consequentia, as Iraeneus saith. Thus knowledge of God's matters cleareth the understanding, 
Irenaeus lib. 4. cap. 32.  chaseth away superstition, showeth the more excellent way, and bringeth a King to glory. Look what the light is to the eye, the eye to the head, the head, nay, the soul of a man to his body: the same is wisdom to the soul of a King; It filleth him with grace in believing; it giveth light to his mind, reformeth his will, sanctifieth his affections, snubbeth and crosseth all unlawful designs; In crosses, it maketh him patient, in dangers undaunted, in prosperity moderate, in what estate soever he be, content: On the contrary side, where this knowledge is wanting, there the Sun goeth down at noonday, there the light that is in them, is turned into darkness, and how great is the darkness? They are not so much to be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, purblind, 
2. Pet. 1.9.  (which are Saint Peter's words,) but are stricken with gross darkness and blindness, like the Sodomites, they stumble at the threshold, nay, they do in Montes impingere, as Augustin speaketh, and are as ready to enter into the gates of their enemies as of their friends, 
2. Kings 6.  like the Assyrians. The Grecians talk of the great help, that a certain great Commander had from Philosophy for the quieting of his own mind, and of those that were about him in the time of an Eclipse, by showing by a familiar example, the reason thereof. So the Romans tell of the great satisfaction that was given to their Army in Macedony, when one Sulpitius Gallus, 
Valer. Maxi.  skilful in Astronomy, foretell them of an Eclipse before it happened. This was somewhat I grant to be heaved up, as it were, by the hand of natural reason, to the observing of God's uniform power and providence, in causing the Planets to keep their courses in their Spheres, and the revolutions of the heavens, to be certain and ordinary: but yet in respect of the good that is reaped by Divinity, (I mean, by the knowledge of Gods will in his Word, it is but as sounding brass or as a tinkling Cymbal;) For light, it is but as the light of a rush candle, to the light of a great burning Torch, as Clemens Alexandrinus saith. For profit, as dross is to silver, or the cha●le is to the wheat, as the Prophet speaketh. Prince's therefore are to have their hearts established by faith, and therefore, first, they must be stored and furnished with the Word of God, it must dwell in them plenteously, they must be exercised and skilful in the same; so shall they be sufficiently prepared and furnished to every good work, so shall they be sufficiently armed against error and heresy. There have been since Christ's time many corruptions and depravations of the truth in the Church of God, it is confessed; and it cannot be denied, but a great part of them, either sprang originally, or was much increased, through want of wisdom and knowledge in the chief Governors. What marvel if the Mystery of iniquity, 
2. Thess. 2.  which began to work in the time of the Apostles, grew to such a head and strength, even in Constantine's time, or shortly after, when that shall be allowed for a good collection out of these words, Ye are Gods; therefore the Church of Rome hath a special privilege neither to be looked into for their lives, nor to be questioned for their doctrine? So what marvel if the Imperial dignity did decay and sink, as fast as the Papal did swell, and pearke up, as Otho Frisingensis doth observe? (nay, the rising of the one, was the ruin of the other, as wisemen men know: 
Otho Frisingen. ) When Kings and Princes do suffer themselves to be gulled with the sweet words of Peter and Paul, and of the Church, and especially with those words, Math. 16. touching the Rock, and john, 21. touching the Feeding of Christ's Sheep, (by these words, I say, foully mistaken,) to be stripped of their Regalities, and to cast down their Crowns not before the Lamb, but before the Beast. Whereas the former place, touching the Rock, viz. (Upon this Rock will I build my Church,) containeth a promise common to all the faithful, as the most ancient and learned Fathers do agree, and the latter place touching the Feeding of Christ's Sheep, and Lambs, containeth a duty belonging to all true Pastors, 
Act. 20. 1. Peter 6.  as not only Saint Paul in the Acts, but also Saint Peter himself, by whom they would make their claim, do most plainly show. I might thus run over most points in controversy between us and the Romanists; seeking out of the wooden Cross, worshipping of the Cross, yea of the counterfeit of it; fight for the Cross; seeking to the Sepulchre; fight for the Sepulchre; worshipping of the Sepulchre; setting up Images in Churches; worshipping of Images and of some of them with latria▪ Invocating of Saints; worshipping of their Relics, yea, of the Relics of thieves, and Murderers, yea of the bones of Apes and Foxes; yea, of the Pictures of Adonis and Venus, (these things were not done in a corner, neither were they reveiled in the twilight, but in the sight of the Sun.) To be short, elevating of the Sacrament, adoring of the Sacrament, invocating of the Sacrament, and calling it Lord, and God; yea, dedicating of books unto it, (Saunders doth so,) these and a hundred more such abominations, had never been so admitted, nor so long allowed in the Church of God; if they that sat at the Stern, had been wise and intelligent in God's matters: For when the Emperor, or King was wise, than the stream of Idolatry and superstition was greatly stopped and stayed, though not dried up; As by Leo Isaurus, and his son, and his son's son in the East; By Charles the great, and his son's son, in the West. These partly gathered Synods for the crossing of certain superstitious worshippings, partly they either wrote books themselves, or caused books to be written by others, in the cause of truth. So when either the Empire had such a head as Otho the great, or Hen●y the second, and fourth, or the two first frederic; or France, such a King as Philip the fair: To speak nothing of our late English Worthies; then they did not suffer themselves to be outfaced with counterfeit Titles, neither could they endure to hear, either that the Imperial Crown was beneficium Papale, as Pope Alexander the third would have it; or that the Crown of France was at the Pope's disposing, as Boniface the eighth vaunted; Much less such swelling words of vanity, nay, of intolerable insolency, as Innocent the fourth delivered to the Ambassadors of King Henry the th●rd, Nun Rex Angliae vassallus meus est? & ut plus dicam, Mancipium? that is, Is not the King of England my vassal, nay, I will say more, bondman, (or bondslave?) witness Matthew Paris. They did not only dispute the case with him, 
Math. Parisi●n.  as Michael did with Nicholas the first, and a successor of Michael with Innocent the third. (Their Epistles, some of them answering and crossing one another, are to be seen in the Decretals,) but also went more roundly and roughly to work with them, taking them down a pin or two lower, and sometimes putting them besides the Cushion, and placing others in their room. It importeth therefore the cause of Religion mightily, that Kings be wise and skilful in God's Book; that they be able to discern what is God's right, what their own▪ yea, that they can distinguish wisely between the Vicars of Christ, and the angels of Satan; between the Keys of the Church, and counterfeit Picklocks, as Doctor Fulke calls them. For where wisdom is not, and doth not abound there, there is much going out of the way there, there is often f●lling into the ditch. Inscitia matter omnium err●rum, 
.  saith Fulgentius, that is, Ignorance is the mother of all errors. So Bernard calleth Ignorance the mother of all vices; So justin Martyr, Let knowledge be thy heart, and truth thy life. And Clement Alexandrinus, seven Stromate; Knowledge is the food of the soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Ignorance is the starving of the soul, or the disease called Atrophia, to eat, and to be never the near, or better for the eating. Thus we are to hold in Thesi of the singular use that is of wisdom, as necessary as the air we draw in, as fair as the morning star▪ nay, as the Sun when he riseth in his might: So of Folly or Ignorance, that the same is as dark as the night, as foul and as ugly as the face of hell. This (I say) in Thesi. Now for application a word or two. I doubt not, but as in the Roman Commonweal, under Marcus Antoninus, when that saying of Plato was considered of: It goeth well with Commonwealths, when either Philosophers be made Kings, or Kings addict themselves to Philosophy: There was a general applying of it to their State under that Marcus; and as in Athens, when a speech out of a Poet was recited, touching the sweet-singing Grasshopper, all with one consent applied it to Socrates: And as in the fourth of Luke, when that sentence was read out of Esay, The Spirit of the Lord is upon me, wherefore he anointed me, 
Esay 61.  he hath sent me to preach the Gospel to the poor, &c: The eyes of all in the Synagogue wer● fastened upon our Saviour, and all bore him witnes●e, and he said, that that day, that Scripture was fulfilled in their ears. So as many as do hear me this day, do rejoice in themselves, and congratulate to their Country, that his Majesty is not as many other Princes are, that have need to be called upon, with the words of the Prophet jeremy 31. Chapter, Know the Lord, 
jeremy 31.  or that hath need to ask after the old way, which is the good way, etc. as it is jeremy the 6; 
jeremy 6.  but that hath known the Scriptures from his youth, as Saint Paul speaketh to Timothy, and is able both Preacherlike, to exhort by wholesome doctrine, and Doctorlike, to convince them that are contrarie-minded. Flesh & blood hath not revealed the same, it came not either by education, or by Institution, or by reading, or by Conference, (though these be excellent helps, and happy they be that find them, or use them,) but by the Spirit of our Father which is in heaven, even as it is also said, Zach. 4. Neither by an Army, nor by strength, but by my Spirit, saith the Lord Almighty. Therefore, as Christ saith, 
Zach. 4.  Blessed are your eyes, for they see, and your ears, for they hear: for verily I say unto you, that many Prophets, and righteous men, 
Luk● 10. and M●th 13.  have desired to see those things which you see, and have not seen them, and to hear those things, which you hear, and have not heard them: So we of this Land, are to hold ourselves happy, and thrice happy, that the Lord hath given us a King after his heart and our own heart; that can govern with Counsel, and rule with Wisdom, that hath the Spirit of the living God resiant in him, and his senses exercised in the knowledge & fear of the Lord; that needs not to be taught, but that can teach, nor to be exhorted, but only congratulated. This is not to flatter, to give the King his due, specially when the giving of due, doth give encouragement, and implieth exhortation to persevere in well-doing. Did not our Saviour praise Nathaniel to his face? 
john 1. 1. Reg. 10.  And who such a pattern of veracity and plain dealing as he? Did not the Queen of Sheba praise Solomon to his face? And what Queen more renowned in the Book of God than she? Therefore that which I have done, I might do, and others may do, & much more abundantly, all the while we do not stretch ourselves above the line, nor speak any thing but the truth, as the Apostle speaketh. I insist no longer upon this point, touching godly wisdom; I proceed now to the other touching Prudence; and I will but touch it. For who am I, that I should take upon me to inform so high, and so incomparable-wise a Presence, ut si caecus monstret iter, as the Poet saith; and as if a man should light a candle in the Sun; as said the Orator? Yet as Augustine somewhere hath, Meum dicere sit, verba doctoris exponere; Let me be allowed to speak, my speech shall be but the expounding of the words of the (true) Teacher; And as Hierome to Demetrius; Pugilum fortitudo clamoribus incitatur, that is, Though Champions fight never so stoutly, yet their courage is much inflamed by the shouts & acclamations of the standers by: So if I taking the view, & practice of the present estate, for the Idea and pattern of mine advice, do pray and exhort and beseech, and with all humility, that that which is done, may be continually done, and sincerely, and zealously, I shall do but that which standeth with duty and good fashion. Vela damus, quamuis remige navis eat; Bargemen use many times to hoist up the sails, though the Boat go fast enough otherwise. Prudence, (if I have observed aught,) hath three special parts or properties, that is, A good insight in matters; Secondly, A good foresight of dangers, to prevent or divert them; Thirdly, A good oversight, I mean, it overseeth and overlooketh them that are trusted. 
2. Sam. 14.  David had a good insight into matters: he was as an Angel of God, seeing good and evil, as the wise woman of Tecoa told him; 
1. Kings 3.  So had Solomon, he discerned which was the true mother, and which was the counterfeit. It was not strange, that Elisha did see in Hazael a traitorous & bloody mind; 
2. Kings 8.  traitorous towards her Lord, and bloody towards the people of God: for Elisha was a Prophet: neither was it very strange, that justin Martyr espied in Crescens, to wit, an implacable hatred, that would not be satisfied but with his death, for as yet some relics of the extraordinary gifts of the Spirit remained in the Church, as Eusebius writeth. But it was most strange, that S●lla saw in Cesar being but a boy, multos Marios; and that Cato and Catulus espied in him being but young, an aspiring spirit to oppress the common Liberty. This insight is necessary in some measure for Kings and Governors, for if they have but a tender heart, and shallow reach, like Re●oboam in the holy Story; like Romanus Iunio● in Zonaras; if they have not a la●ge heart like Solomon, (like I say, I do not say equal:) than it fareth with the Commonweal, as it doth with a headstrong horse that wanteth a good rider, or a ship of great burden, that hath not a good Pilot or Master, they are easily f●yled or wracked. There have been Kings, that have been witty; some, to paint well, like Adrian, some, to sing well, like Nero; some to drive the Wagon well, like the said Nero; some, to throw the Dart well, and shoot well, like Domitian & Commodus, etc. What did this help them for the better ordering of the Common weal? Nothing. A g●od King differeth little from a Shepherd, which knoweth his sheep, and knoweth what grounds be wholesome for them, and what not; From a good householder, that provideth that his servants have their due, and looketh that they do their duty. Lastly, from a good father, which marketh the disposition of his children: some he draweth on by fair means, uthers he holdeth short by fear. Thus wisdom hath an eyesight to the present estate; and to the present humours of them it dealeth with. So secondly, it doth foresee dangers, vigilantly and carefully. Babylon was taken certain days before many were ware of it; It is true, it was a very vast City, but yet the estate cannot be excused for their security. So Honorius the Emperor lying at Ravenna, had so little care of his chief City Rome, the glory of the West, and the Chamber of the Empire, that when word was brought him of the taking of it by the Goths, he thou●ht his Fencer called 
* johannes Mona●hus and Zonara's report it otherwise, that he had a Hen▪ called Roma, of whom he was extraordinarily careful. Papt●sta E●●atius, that his Co●● w●s ●●lled Rome. 2. Sam. 4. Pl●tarch in Lucullo. joshuah 2.2. S●m. 16. 2. Kings 6.  Roma had been taken, & that that had been all the loss. So Saul was not so wise as he might have been, in that he had so bad watch and ward about him, that David his enemy could approach to the place where he lay, and take what he listed, in somuch that he escaped by the mercy of his Enemy, and not by his owns providence. On the other side, Lucullus was happy, that had so faithful a Chamberlain as he had, that repelled Captain Olthacus, from entering his chamber, though he pretended most earnest business; and indeed his business was but the same that Baanah and Rechab in the 2. of Sam. had to Ishbosheth, namely, to kill him. If these Princes, Saul and Lucullus, had foreseen danger, they had not in likelihood fall'n into such danger. I●suah had his Espies in jericho, so had David his Hushai in Absalon's Court, (jehoram needed not any, for Elisha the Prophet was unto him in stead of all Intelligencers; he could tell him what was done in the King of Syria his Chamber.) So the Romans had their politic Agents in Antiochus, and Prusias and other Kin●s their Courts, and so no doubt these had theirs likewise in Rome. A King of this Land is censured by a stranger (Bellaius) for being prodigal of his Treasure, to get intelligence. Well, be it, that he did cast away some hundreds of his Crowns upon Cheaters and coozeners, yet it cannot be denied, but that he fished out so much as made for his safety▪ and safety is bought good cheap, though a man pay dear for it. So our State was traduced in our late Queen's time, of famous memory, by certain black-mouthed Priests and Jesuits, (men of corrupt minds and reprobate concerning all truth of faith, and truth of Story,) for diving to deep into the secrets of other Commonweals, & for setting them together by the ears, forsooth to secure themselves. A slander, a vile slander, our State did blow the coals anywhere, nor stir them neither, but finding them flaming & on a light fire, & not being able to quench the flame, they were careful to provide that the sparkles might not flee-over into our Land, to set things in a combustion here: and this was wisely done, & this was necessary to be done. Foresight breedeth prevention, & prevention of scattering dangers, bringeth home safety; this is the second point of Prudence. The third, and last that I will speak of, (there be more, but I can handle no more at this time,) is the over-seeing, and overlooking of them that are trusted: Putifar looked to nothing he had in his house, but put all things under the hand of joseph, as is to be seen in Genesis. 
Genesis 39  So 2. King 22. & 2. Kings 12. The King is there said, not to take any account of them that were trusted with the repairing of the Temple, for they did it faithfully. But in my judgement, these and such other examples, (if there be any such,) are set down in the Scriptures, rather to commend the special honesty of them that were trusted, than the great prudence of those that did trust. 
2. King's ●.  I am sure Elisha called his servant to account where he had been, though he had served him long: 
Genes. 27.  And Isaac his son, how he got the Venison so soon, though he thought him to be his eldest son, whom he most loved: 
1. Sam. 27.  And so did Achish his mercenary David, where he had been roving, though he had made him keeper of his head: And so did Solomon Shemi, 
1. Kings 2.  how he durst pass over the brook Kedron, being confined to Jerusalem, though his father had sworn unto him. And to be short, so the King in the Gospel, those servants to whom he had committed Talents; 
Math. 25. Luke 16.  and again the rich man that steward, which had wasted his goods. Frontinus in his third book writeth of Iphicrates, 
Frontinus.  that being besieged in Corinth, he thought good to survey his watch, and finding a watchman asleep, he made no more ado, but thrust him thorough, using these words; I have done him no wrong; as I found him, so I left him: I found him asleep, and I have left him asleep. But in the later place he spoke not of the bodily sleep, but of the sleep of death. So Luitprandus writeth of an Emperor of Constantinople, 
Luitprandus.  that his manner was many times to survey the watch of that City, and those whom he found vigilant and faithful, to reward, and the negligent and corrupt, to punish. It is certain, that, Licentia sumus omnes deteriores▪ And as it is ill for the body of the Commonweal to be under such Officers, sub quibus omnia liceant; So it is ill for the Officers themselves, to have too much scope under the chief Magistrates, by the judgement of Saint Augustine, who approveth the saying of Tully, 
August. 5. the Civit▪ Dei c, 27.  which he uttereth; O miserum; cui peccare liceat! that is▪ He is not happy, but wretched, that hath a licence in his pocket, as it were, to commit a sin, and a protection in his bosom, from suffering punishment. I press this point no further: We have seen what virtues are required of Kings in my Text, namely, Wisdom and Prudence. Wisdom in God's matters; Prudence in State matters. Touching the latter, Prudence, what be the parts of it; namely, Insight, foresight, and overseeing; These things be necessary at all times, but more specially at one time than at another: the Psalmist doth insinuate, by saying in my Text, [Now therefore be wise, O ye Kings,] As i● he said; How-soever you have long time stood out, and said, We will not have this man to reign over us, yet now at the length embrace him for your Messiah, and King; How-soever heretofore you have refused to take up his yoke upon your shoulders, and to learn of him to be gentle and meek; yet now at the length, turn unto him, and humble yourselves under his hands, that he may exalt you. Briefly, Howsoever heretofore you have despitefully entreated them that were sent unto you, yet henceforth be no longer mockers, lest your bonds increase; whilst it is called To day, submit yourselves unto him, and crave pardon and remission; Now is the accepted time, now is the day of salvation, now, or never, etc. If ever there were a time, when this alarum-bell was needful to be rung, I think it as necessary at this time, as ever: For when did the Devil rage more fiercely, having great wrath, because his time is short? when did Antichrist (Primogenitus Diaboli, as Polycarpus called Martion) storm more tempestuously, being full of wrath for two causes, that is, for being stripped of his ends in England, (for England had been a plentiful Granary to him, as Sicily had been to Rome, nay, a very Paradise, by the Pope's own confession, as witnesseth Matthew Paris?) Secondly, being not only outed by Proclamations and Edicts, but also confuted and confounded by a Princely & golden Pen; golden I call it, not as the Prophet Esay called Babylon golden, or goldseeking, but as Pythagoras his verses were called golden, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lastly, when did his Emissaries, Seminarists, and jesuits, take on more impatiently? These, because they cannot accomplish their traitorous designs of troubling our Estate, that they may fish in troubled waters; those, because they cannot compass their long hopes and desires, to be planted in our Land, and to eat up the fat thereof. The danger therefore being as great as ever it was, and peradventure greater, it standeth them upon that sit at the stern, to look about them, and to be wise: To be wise as Serpents, but innocent as Doves; concerning maliciousness to be children but in wit to be perfect, to observe the haunt of the old Foxes, and the young Cubs, for they destroy the Vines, and make the grapes to be small grapes, etc. Now the beginning of wisdom, is the fear of the Lord, (that is, a right belief in him and a due serving of him,) a good understanding (or policy, it is the same word that is in my Text,) have all they that do thereafter, the praise thereof endureth for ever. It is indeed not only the beginning o● chief point of wisdom, but it is Alpha and Omega, the first point and the last, yea, it is utraque pagina, both the sides of the leaf, as Pliny speaketh. There be many high hills in such a Country, many strong holds in such a Country, etc. said Aratus to Philip the second of Macedon; but there is no such sure hold for a Prince, as to be beloved of his subjects: it is a good speech and a true, touching earthly defence, none like to it; for where affectionate and firm goodwill is, there is continual watching and warding for the safety of the Prince; there, there are Hawks eyes, and standing-up ears, to sound and descry dangers, and to expel them. Briefly, there are Laterum oppositus, as he said, yea, offering up of strong cries and tears to God, that is able to save from death, that they may be heard and delivered in that they fear, as the Apostle, almost in so many words, speaketh to the Hebr. De nostris annis tibi Iupiter augeat annos. God lengthen your years, though it should be with the shortening of our own; thus in the time of Paganism they prayed for their Emperor, 
Tertul. Apolog.  as witnesseth Tertullian. The like they did in the time of Christianity, as the same Tertullian acknowledgeth, 
Tertull. ad Scapulam.  We offer sacrifice for the Emperor, saith he, but to his Lord, and our Lord: (he doth not say to any Saint,) and we do it Puraprece, he doth not say with any visible sacrifice. They talk in fabulous Stories, (such as Wittikindus, and Gregory Turonensis are,) that such a City could not be taken, because the body of Saint Author lay there; such an one could not be taken, because the body of Saint Ambrose lay there; such could not be taken, because such Saints, and such Saints prayed for them. Strong illusions of Satan, or rather gross and palpable credulities in men, of a degenerous mind, that had sold themselves to believe lies. The truth is, the prayer of a righteous man can do much with God, if it be fervent (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
james 5.  if it be operative, or have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an efficacy in it.) But the Apostle speaketh of the righteous that are living, not that are departed, as is apparent in the Text; As also Eusebius did, when he said, that a righteous prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, such a thing, as there is no fight or standing against. It is such a thing indeed, when it is offered by a faithful people, for a faithful Prince. It pierceth the heavens, and thrusteth into the Throne of grace, and will not be repelled, till it hath obtained at God's hands, both the safety of the Prince, and the revenge of the Elect. Prayer therefore is the best guard that we can yield unto our King, and piety is the best Armour that his Majesty can put on. Other habiliments, munitions, and policies have their place, and are profitable for somewhat, but godliness is profitable for all things, having the promise of this life, and of that which is to come. 
1. Tim. 4.  [Be wise now therefore O Kings,] and Princes, serve the Lord in fear, and rejoice before him in trembling; kiss the Son, lest he be angry, and kiss the Son, and he will be well pleased; but kiss him with the lips of your heart, wi●h faith and with love, Be pi usly wise, and wisely pious, (in Colendo sapere debemus, & in sapiendo colere,) as saith Lactantius. 
Lactan. li. 4. c. 3.  So shall the King have pleasure in your beauty, for he is your Lord God, and you must worship him: So shall he give his Angels charge over you, to keep you in all his ways; So shall he bless your going forth, and your being forth; your coming home, and your being at home; yea, the Lord shall so bless you, that you shall multiply your years upon earth, and see your children's children, and peace in Jerusalem, and joy upon Zion all your life long; which God the Father grant for his Son Christ's sake, to whom with the holy Ghost, be all honour and glory, Amen.   

A SERMON UPON THE FIRST TO THE HEBREWES. THE ELEVENTH SERMON.  HEBREWES 1. verse 1, etc. 
God, who at sundry times, and in diverse manners spoke in times passed unto the Fathers by the Prophets, (Arab. Gnalei alshan, that is, by the tongue of the Prophets,) 2. Hath in these last days spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds: 3. Who being the brightness of his glory, and the express Image of his Person, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and upholding all things by the Word of his power, (Syr. Bechaila Demelletheh, that is, by the power of his Word) when he had by himself purged our sins, sat down on the right hand of the Majesty on high, etc.  
AMong all the passages and portions of Scripture, which yield fit matter of discourse, (and which do not, even from the beginning of Genesis, to the latter end of the Revelation) there is none, in my judgement, that affordeth greater store either of heavenly doctrine, or of spiritual comfort, than this doth that I have in hand. For when the, ,Apostle saith, that God hath revealed himself unto us in his Son, and that he appointed his Son heir of all things, and that his Son is such an one for power, for person, for nature, for glory; what a flood, or rather Sea of Divinity doth it contain? Again, when he tells us, that the Son of God hath, ,purged our sins by himself, and is sat down on the right hand of the Majesty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, that he is advanced on high, and is able perfectly to save them that come unto him, what hope are we to conceive thereby, yea, strong confidence, yea, undauntable consolation, that we cannot want, whilst our Saviour hath it, and cannot be lost, whilst he liveth and reigneth? The Prophet Ezekiel, and Saint john in the Revelation, speak of a tree, 
Ezech. 47. Reuel. 22.  the fruit whereof is for meat, and the leaves for medicine. So Navigators tell us (and many that be alive have seen it with their eyes, and felt it with their hands, and with their mouths have tasted) of the excellency of the tree that beareth the Nutmeg, the bark, the husk, the film, the fruit, all aromatical, all good for the Brains, or for the Stomach, or both: So the Pomegranate is a very extraordinary fruit, the hard rind being dried, is medicinable many ways; as for the juice and kernels, they are not only wholesome, but also delightsome, yet for all that, it is observed, and the jews use it for a Proverb amongst them, that There is no Pomegranate so sound, but it hath some rotten kernels in it, fewer or more: and we also use to say, Every Bean hath his black: And Plutarch reporteth it to have been the speech of Simonides, 
Plut. li. de v●d. ex inimicis capi●ada.  that as every Lark hath his tuft, so every man hath his imperfection. Now it is not so in the Word of God; every part of it is, Homogeneous, every part like itself, as being delivered by one Spirit, and leveled by one rule. You know what is delivered by the Prophet; 
Psal. 12.  (All) the words of the Lord are pure words, as the silver that is tried in a furnace of earth, and fined sevenfold: and by Saint Paul, that the Law, (even the Law) is holy, and the Commandment holy, and just, 
Rom. 7.  and good; But as it is a fault in the building of a City, to make the gate vaster, than for the proportion of the Perimeter or compass thereof, (Shut your gate, said a Philosopher to the men of Mindas', 
Diogenes' La●rt. in Diogen.  lest your Town run out at it,) so long Pre●aces in a small scant of time and a great field being to be surveyed, are very unseasonable, to speak the least. It was said of long time by Callimachus, 
Athenaeus, l. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a great book is as bad as a great deal of evil; the like is to be said of a long tedious Preface. For our Text▪ it containeth (at once,) two several declarations: the one of the excellency of the Gospel above the Law, from the beginning of the first verse, to the middle of the second: The second declaration is, of the excellency, or rather superexcellency of our Saviour above Moses and the Prophets, yea, above every name that is named both in heaven and in earth from the middle of the second verse, to the latter end of the third, (where my Text endeth,) & so forward to the end of the Chapter. The excellency of the Gospel above the Law, is set down in these three points, that is, God spoke unto the faithful under the old Testament by Moses & the Prophets, worthy servants, yet servants; Now, the Sonis much better than a servant, and he by whom, and for whom a house is built, than an under-workeman that worketh by the day. (What is Paul, 
1. Cor. 3,  what is Apollo's? So what was Moses, what were the Prophets, but Ministers by whom the Church then believed?) This then is one prerogative of the Gospel. The second is this, God spoke to the ancient Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, at sundry times, or by sundry parts, (now one pi ece then another,) the word is indifferent for either sense; they that translated this Epistle into Hebrew, (for it is extant in Hebrew,) are for the former, (Cammeh pegnamim,) but the Syriac and Arabic are for the latter; well, since as I say, the word will bear both▪ and both are consonant to the circumstances of the Text, we may be bold to make use of both. So then, whereas the body of the old Testament was long in compiling, (much about a thousand years from Moses to Malachi;) and God spoke unto the Fathers by starts, and by fi●●▪ one while raising up one Prophet, another while another; now sending them one parcel of Prophecy, or Story, than another: when Christ came, all was brought to a perfection in one age: the Apostles and Evangelists were alive some of them, when every part of the new Testament was fully finished. Thirdly, and lastly, the old Testament was delivered by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in diverse forms or similitudes, as the Syriac and Arabic Paraphrasts would have it, (that is, if I understand them; sometimes in the likeness of a man, sometimes of an Angel, sometimes of fire, sometimes of a wind, etc. but this is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) or rather, as it is generally taken in diverse manners of utterance and manifestation, as sometimes in a vision, and by dreams, and sometimes in dark words, and sometimes under this type and that type, and sometime mouth to mouth, that is, plainly and familiarly, (see Numb. 12. job 33. etc. 
Numb. 12. job 33.  But the delivering of the Gospel was in more simple manner, either by the tongues, or by the pens of them that held an uniform kind of teaching, such as was best for the edifying of God's people in all succeeding ages. Thus we see the excellency of the Gospel above the Law, and this out of the first verse, and half of the second. Now, the superexcellency of Christ above Moses and the Prophets, is to be gathered out of the words that follow in my Text▪ whereof every branch containeth an Antithesis between Christ, and the forenamed Moses and the Prophets. Christ was made heir of all, so were not they; by Christ the world was made, so was it not by them: Christ was the brightness of God's glory, etc. so were not they: Christ upholdeth all things, Christ purgeth us from our sins, etc. so did not they, so can they not do: Therefore Christ beyond all comparison more excellent, and more eminent. Now, let us take a more particular view of these several points in order as they lie, and see what doctrines and exhortations, convictions and reproofs we may extract out of them. To make haste, our journey being long, for doubt lest the Sun come down upon us, before we come to our journeys' end, 
judges 19  as it did upon the Levite, judges 19 this first note with me, that if God that spoke in old time to the Fathers by the Prophets, did also speak to them upon whom the ends of the world were come by his Son; then one and the same God is Author of both Testaments, both Old and New: Then the Manichees did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but delirare, that is, did not trifle, but were stark-mad, that taught there were duo principia, two principal beginnings, or Gods; the one Author, of the Gospel, the other, of the Law; the one, of good, the other, of evil. What if in natural things it be thus, that out of one hole there issueth not sweet water and sour, as Saint james saith; and that men do not gather grapes of thorns, or figs of thistles, as Christ saith? 
jam. 3. Math. 7.  Yet for all that, the God of Nature is not subject to the Laws of Nature; he can do whatsoever he will, Psa. 115. He can make the waters of Marah that were bitter, 
Psalm 115. Exod. 15. 2 King. 2.  sweet to his servants; and the waters of jericho, that were unwholesome, to become wholesome to the Inhabitants; yea, make one and the same shower of rain, to become comfortable to the Roman Army, (upon the prayer and instance ofa Christian Cohort, 
Dio Capitol. Tertul. Euseb. Orosi●●.  that was among them,) and to be pernicious unto the enemies, witnesses thereof Paynim writers, not only Christian. 
2. Cor. 4▪  God that hath first caused light to shine out of darkness, he still formeth the light, and createth darkness, maketh peace, and createth evil; He the Lord doth all these things, the Lord, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and not Lords, one, and no more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, In jupiters' Hall-floore there are set two barrels of gifts; the one, of good gifts or blessings, the other, of evil gifts or plagues. Thus spoke Homer falsely of jupiter: it may truly be spoken of the true God jehovah, that he hath in his hand two cups; the one of comforts, the other of crosses, which he poureth out indifferently, 
Psalm▪ 145. Psalm 18.  for the good, and for the bad. He preserveth all them that love him, but he destroyeth all the wicked. With the kind (or merciful,) he will show himself kind, and with the froward, he will show himself froward. Now, this is not to make God the Author of evil, 
Augustin. 1. de liber. arbitr▪ c. 4.  but of justice, which is good, quorum Deus non est author, eorum est iustus ultor, saith Augustine. 
2 Thes. 1.  God is not the author of sin, but he punisheth the sinner justly. It is just or a righteous thing with God, as to recompense rest to them that are troubled for Christ's sake, so to them that trouble the Saints, and obey not the Gospel of our Lord jesus Christ, to recompense to them vengeance in flaming fire. I grant that the wicked of all ages, have exclaimed, as they do, Ezechiel 18. The way of the Lord is not equal, 
Ezech. 18.  (as it is usual also at this day with offenders and their friends, to cry-out against the Law, that it is bloody; and against the judges, that they are cruel,) yet for all that, God will be justified in his saying, and overcome when he is judged; 
Psal. 51. Rom. 3. Math. 27. Luke 23. jam. 1.  And judas himself will at the length confess, that he hath sinned in betraying innocent blood; and so will the thief upon the cross, that he and his fellow did justly suffer for their offences. Therefore let no man say, when he is tempted, I am tempted of God, for God cannot be tempted of evil, neither tempteth he any man: but every man is tempted, when he is drawn away of his own lust, etc. So it is, Bap litmop pathechin lo: that is, When a man offers himself to be defiled, they open unto him, (that is, the Devil openeth unto him) a Proverb among the Rabbins, as is to be seen in Ab. Ezr. upon Exod. 10. When the Oyster openeth himself to the Sun, 
Ab. Ezr. in Exod. 10. v. 20.  (being tickled with the warmth thereof,) than his enemy the Crabfish stealeth behind him, and thrusteth in his claw, & will not suffer him to shut again, and so devoureth him; the resemblance is in Basil. The like is written of the Crocodile, 
Basil.  that being so strong a Serpent, as he is, and impregnable, yet when he is gaping to have his teeth picked, by the little bird called Trochil, his enemy, the Ichneumon, 
Plinius.  creepeth into his body and ceaseth not to gnaw upon his entrails, till he doth destroy him. We need not go far for more examples to this purpose; Think upon the Urchin, and the Snail: while the Urchin keeps himself close in the bottom of an hedge, he is either not espied, or contemned, but when he creeps forth to suck the Cow, he is dogged, and chopped in; so the Snail, when he lies close with his house upon his head, is esteemed for a dead thing, and not looked after, but when in liquorishnesse to feed upon the dew that lies upon the herbs, or upon the sweetness of the Rose-bush he will be pearking and peeping abroad, than the Gardener findeth him and pasheth him. The lesson is, We must not yield to the sweet baits of the flesh, but we must rather mortify our members upon the earth, 
Coloss. 3.  and ever beware that we seek not our death in the error of our life, otherwise, if we wilfully offer ourselves to be led as an Ox to the slaughter, and as a Sheep to the shambles, what marvel if we have our throats cut, or be led away captive of Satan at his will? Facile est vincere non repugnantem, that is, It is an easy matter to overcome him that maketh no resistance: 
Cicero. jam. 4.  But, Resist the Devil, and he will fly from you. I told you somewhat even now of the Crocodyle, and this I am to tell you farther (and it is remarkable) that though he be most terrible, and fierce against one that shows himself to be afraid of him, 
Solinus.  yet if any dares look upon him, and stand against him, from him he will run away most cowardly. Therefore men and brethren, Be strong in the Lord, and in the power of his might, 
Ephes. 6.  put on the whole Armour of God, that ye may be able to stand in the evil day, and specially against the strong wiles, and wily strength of the Devil. For after concupiscence that reigneth in our members, the same Crocodyle who haunteth both dry places and wet places, (he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is so written of him,) the old Serpent and Satanas, is the greatest tempter, the greatest enemy. He was a tempter from the beginning, as appear, Gen. 3. A murderer from the beginning, john 8. A liar, 
Gen. 3. john 8. Reuel. 12.  and the father of lies, in the same place; the deceiver of the whole world, Revelation the 12. The accuser of the Brethren, which accuseth them before God day and night, in the same place. 
Ephes. 2. 2 Cor. 4.  Briefly, he is called the spirit that ruleth in the air, Ephes. 2. And the god of this world, 2 Cor. 4. The god of this world, because he corrupteth it, not because he made it. Alas, 
Math. 8.  he cannot make one leg of a Pig, nor enter into the body of a Pig, before God give him leave. Possem dicere porcorum setas, 
Tertullian.  etc. I can be bold to say, (saith Tertullian) that the very bristles of a Swine are numbered, how much more than man's hair, how much more than man's life? Therefore the Manichees must look for another Creator: then Satan, and they, and all aught to be content with one and the true living God, even the Father of whom are all things, and we of him, and the Son, in whom are all things, and we in him, and the holy Ghost, through whom are all things, and we through him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Pythagor.  that is, If any will say, I am God, let him ma●e such a world as this, and then brag, and say, This is mine, this is of my making. A good speech for such a one as Pythagoras was, an Heathen man; and with that I end against the Manichees. Now for the confirmation of our faith against the Mahometans, limbs of Satan in the East, and Traditioners (Romanists) limbs of Satan in the West: me thinks our Text doth minister unto us strong Arguments. For if the Doctrine of Christ, that is, the Gospel, be delivered to us by the Son of God, who received the Spirit with out measure, 
john 3. john 6.  john 3. Whom the Father sealed, john 6. Whom he commandeth us to hear, Math. 17. 
Math. 17.  Then we are bound to hearken unto it, yea, than we are bound to be content with it. 
Math. 20.  They will reverence my Son, said the Householder in the Gospel; The Father loveth the Son, 
Math. 20. john 5. iren. li. 4. c. 10.  and showeth him all things, john 5. Qui● impossibile erat sine Deo discere Deum, per Verbum suum fecit homines scire Deum, that is, Because it was impossible without God to learn God, therefore by his Word (the Son of God is called the Word of God,) he made men to know God. This was the Prophet which was to come into the world, john 6. The Messias, 
john 6.  touching whom the very woman of Samaria was resolved, that when he should come, he should teach us all things, 
john 4.  john 4. who not only himself wrought great miracles in the days of his flesh, (by the testimony not only of the Evangelists, whom we ought not to judge, but by them judge all other men's writings, as Augustine wisely and sound saith,) but also of josephus the jew, 
August. 2. contra Cr●scon. cap. 31.  and many Gentiles, whom I coul● produce, if it were needful: but moreover enabled his Disciples and Apostles to confirm the Word with miracles following, see Mark 16. verse last, 
Mar. 16.  and Hebr. 2. verse 4. to speak of no more places. As for Mahomet, 
Hebr. 2.4.  though he were impudent, and a blasphemer, yet he was never so impudent in his blaspheming, as to take upon him to be the Son of God; neither was he heard of, nor borne in the world, before it was almost six hundred years after Christ; 
See Luke 24. and Act. 24. ver. 14. & Act. 26. ver. 22. also Rom. ●. v. 21. also Act. 28.23.  neither could he say, as Christ and the Apostles did, that he taught no other thing but that which is written in Moses, in the Prophets, and in the Psalms, but he did plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, broach another doctrine, nay, a contrary doctrine▪ to that which holy men of God being moved by the holy Ghost, (as it is out of controversy,) wrote and left unto us, (to be the ground and pillar of our faith, as Irenaeus speaketh, 
Irenaeus lib. 3. ) as might be showed by an hundred particulars, neither, lastly, did he once go about to make good his doctrine by miracles, (being a new doctrine, and therefore the miracles which were wrought by the Apostles and Prophets could not serve to strengthen it,) but only by the sword, and an arm of flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (they be the words of the Alcoran,) that is, he came not to give the Law by miracles, but by the sword, and how then can such a doctrine be embraced by any, save such as are plainly bewitched or out of their wits? for to use only natural reason to natural men, how can God be thought to be of one mind for twenty or five and twenty ages together, (for so long he governed the Church by Prophetical and Apostolical doctrine,) & then upon the sudden change his mind, upon the starting up of a Startup, neither learned, nor wise, nor virtuous; only he had a great Army, 
Aliquos Marcionitas & Valentinianos' liberanda veritas expectabat, etc. Tertul. de Proscript.  and had some success against the Emperor, Scilicet illum expectabat liberanda veritas, a likely matter, that the truth should be held captive, till Mahomet set it at liberty! No, no, the strength of Israel, the God of the whole earth is no changeling, neither is there with him any shadow of change; 
Gen. 18. jam. 1.  He is Amen, that is, true and stable, and though heaven and earth perish, yet no tittle of the Law or Gospel shall fall to the ground, till all be fulfilled. God hath spoken in these last days by his Son. He hath spoken by him; it is not said, that he will speak by any after him, that will oppugn him or correct him: Therefore away with Mahometisme; It is enough, to say of it as the foresaid Tertullian said upon the like occasion, 
Tertul. de prescript.  Nobis curiositate non est opus post Christum jesum, nec inquisitione post Euangelium, that is, Having Christ jesus, we need not be further curious; and having the Gospel, we need not be further inquisitive; thus he. The same reason doth militate against the Romanists; who although they seem to attribute much to the Gospel in words, yet in effect they deny it. For they are not content with the written Word, but they stand upon unwritten supposed verities, which they may multiply at their pleasure, as well as they do magnify them, making them to be of equal authority with the written Word, (so do they of Trent speak,) insomuch as, if we will believe them, we shall not know what to believe, nor what to affirm. For whatsoever is questioned between them and us, touching either Purgatory or prayer for the dead, or praying to Saints, or praying in an unknown tongue, or touching the Mass, or Chrism, or the Ceremonies of Baptism, etc. All these points, and an hundred more, which they can no more find in the written Word, than they can find water in fire, fire in a pool of water, they post over unto Tradition, appealing unto it; which is as much, as if they should turn us to seek them upon the backside of the book. For what is Tradition else, but the report of men; and what are men, (all men, saving they which were privileged with the privilege of infallibility, the Apostles and Prophets I mean, which neither were deceived in matters of faith, neither could deceive,) but deceitful upon the weights, and in plain English, liars? I mean subject to error and mistaking. We must take their credit for doctrines, affirmed by them to have been preached by Christ and his Apostles, fifteen or sixteen hundred years agone, when they cannot be believed touching that which themselves, or their confellowes preached two or three years since, except there be notes kept of it; nay, he hath a good memory, that can repeat in the afternoon as much as he heard in the forenoon. Behold, we count them for no better than madmen, that will make claim to a piece of land, for the which they have nothing to show but bare words; (as I heard my neighbour say this or that, or mine uncle, or my father, etc.) whereas the party that they would get it from, hath Evidences and Records ancient, and fair without any show of rasure, without any suspicion of forgery: And can we think our Adversaries to be well in their wits, that would wrest from the Laity, the Cup of the Lord, against so fair a Record as this? 
1 Cor. 11.  As oft as yet shalt ●ate of this bread, and drink of this Cup, & c? (Thus Saint Paul writing to the Church of Corinth, consisting of Laickes as well as (Ecclesiastickes:) also, from the Clergy they would wrest marriage, against this Record, Marriage is honourable in all, (in all persons, not in all things only, 
Hebr. 13.  as it appeareth by the An●uhesis, Adulterers and Fornicators, he doth not say, Adulteries and Fornications.) And again, To avoid fornication, 
1 Cor. 7.  let every man have his wife, and every woman her husband, (if Ministers be men, than they may be married.) So further, from the unlearned they would wrest the use of the Scriptures, they will not suffer them to use them in their mother-tongue, unless they have a Licence, (by as good reason they might forbid them to look upon the Sun, or to draw in the air, without a Licence,) contrary to the Commandment, Deut. 3●. When a●l Israel shalt come to appear before the Lord thy God, 
Deut. 31.  etc. thou shalt read this Law before all Israel, that they may hear it, etc. He was to read the Law, therefore it was written; he was to read it before all Israel, therefore it was written for all Israel. So in the Gospel, When a young man would know what he might do to attain eternal life; our Saviour answered him, saying, What is written in the Law? 
Luke 10.  〈◊〉 readest thou? Behold, he doth not send him to the tradition of the Fathers, but to the written Word, that he should believe and live according to that rule. But now fordoun Adversaries, (i● ye hap to confer with them, or shall have a desire to look into their books,) you shall find, that the claims that they make by the Scriptures, (for any thing of moment in Controversy between them and us, either touching the head of the Church, or the visibility of the Church, or the keys of the Church, etc.) is but dicis causâ, for fashion-sake; their sure-hold and fortress they fly unto, is Tradition. Now what is this else, but to bring all things to their own Consistory, (as they say,) and to make themselves judges in their own cause, and to measure themselves by themselves, as the Apostle speaketh; 
2 Cor. 10. August. 2. contra Parmenian. cap. 13.  yea and to symbolise with those Heretics, whom Ticonius (allowed by Augustine for this speech) noteth thus to speak, Quod volumus sanctum est, that It is holy, because we would have it so; and so, it is true, because they say it is a Tradition: But well speaketh the same Augustine, 
August. in john. cap. 2.  Contra insidiosos errores Deus▪ voluit ponere firmamentum in Scriptures, etc. Against deceitful errors; God thought it good to place a sure foundation in the Scriptures, against which no man dares to speak, that would be counted a Christian: Thus Augustine. And to the same purpose Chrysostome, who lived but a little before him: 
Chrysostom. de S. adoran d spirit.  Where have ye read this, saith he? Forasmuch as he hath not read it written, but speaketh of himself, it is evident that he hath not the holy Ghost; And to be short, 
Iren. li. 2 sa. 59  Irenaeus, who lived before them both, shall be instead of all others. To stick unto the Scriptures which contain (Lat. are) a certain and an undoubted truth, that is, to build one's house upon a strong and firm Rock; Thus he: whereby ●e showeth that they that build their faith upon any other foundation (as namely, upon Tradition,) they build it but upon sand, which will not abide the least blast ostentation, nor the least push of strong reasoning, but will soon fleet, and fall to the ground. To show the vanity and uncertainty of Tradition, let this one Story that I shall recite unto you suffice, and then I will proceed to that which remaineth. In the Primitive Church, by the report of Eusebius, 
Euseb. l. 5. c. 23.  there was a sharp contention, and between such as would not be counted babes or obscure fellows, but Fathers and Pillars, touching the celebrating of Easter. The Eastern Church went one way, and the Western another; And what was the cause of their jar? The Eastern Church pretended a Tradition, as from Saint john the Evangelist, that he (forsooth) should command it to be kept upon such a day. The Western Church a Tradition, as from Saint Peter, that he should ordain it to be kept such a day, upon a Sunday by all means. What shall we say to this? were Saint Peter and Saint john divided, that yea, should be with them, nay, and nay, yea? No; but their Disciples misse-heard them, or misse-remembred them, or misse-reported them, and hereupon they broke forth into quarrel. Now, i● in the best times, when many, that had heard the Apostles or Apostolic men, were yet alive, when the extraordinary gifts of the holy Ghost, as the miraculous curing of the sick, and the casting out of Devils, etc. were yet to be seen in many, by the testimonies of justine Martyr, Irenaeus, Tertullian, etc. if this were done, (say I) when the Church was yet a Virgin as it were (by the judgement of Polycrates in Eusebius,) what can we look for in the latter perilous times, 
Euseb.  when she had abandoned herself to Spiritual fornication? (I mean not only to superstition, but also to Idolatry?) Is any man's word to be taken, that Christ spoke thus, or thus, by his Apostles, when he hath not their writing to show? Thus much against Papists Traditions; now in the words that follow, I pray you observe with me, how Angelically or rather Divinely the Apostle doth mount, and causeth his speech to grow (Sermo crescit) in describing the Son of God by his estate, by his Acts, by his Nature, Person, etc. He hath taught us, saith the Apostle, by his Son; would ye know what Son? Not an ordinary Son, such as we are, but the Heir and Owner of all things; nay the Creator of heaven and of earth, nay, the very brightness of God's glory, and the ingraved form (or express Image) of his person, (distinguished only in person, not separated or divers in nature, nor inferior to him.) Is this all? No, he precedeth, bearing up all things by his mighty power, (therefore not only the Creator, but also the preserver of the world.) Is that all? No, it had been to small purpose, at least, to small benefit to us, if God should make us and preserve us only, and there stay: but that which is a greater matter for us; he hath redeemed us, by purging us from our sins, yea, and for the full consummation of his victory, and our Redemption, he sitteth at the right hand of the Majesty in the highest places, from thence to oppugn our spiritual enemies, and from thence to reach-out his hand to help us and supply us. And what can be spoken more fully, more richly, more comfortably? Christ called the two sons of Zebedee, sons of Thunder. Augustine speaking of a certain Sentence of Ambrose, 
Mar. 3. Augustine.  exclaimeth, o sensum hominis Dei, ex ipso haustum fonte gratiae Dei! that is, O sense of a man of God, drawn out of the very fountain of the grace of God Hierome calleth Hilary, a Rhodan, that is, a most swift river of Eloquence. 
Hierom. Theod●r. 2. therap.  Theodoret calleth Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an Ocean of Divinity. I cannot tell what I may call this third verse else, but a very depth of mysteries, a fountain of Water of life, that can hardly be sounded to the bottom. I find that the jews have a book which they call, Tse●ormor: that is, a bundle of myrrh; that they have another which they call, Tsemach David, that is, The branch of David; that they have another also, which they call, Orach Chaiim, that is, the pathway of life. False titles, the books be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they do not deserve such glorious names. But surely he that should say, that this one verse deserveth all these Eulogies and Titles, should not speak a whit out of the way. For it is no less than a bundle of most fragrant & odoriferous flowers, refreshing the inward man, and preserving the whole soul from putrefaction; it describeth also the true branch, (you know, Christ is called so by the Prophet Zechary,) so expressly, 
Zechar. 3.  that few places of the Scripture may be compared with i●; Lastly, it showeth the path of life, namely, wherein our true Life consisteth, to wit, in the Sacrifice and bloody Offering o● jesus Christ, which purgeth us from all our sins. But let us come to the particulars that remain yet" to be handled. The first is, that God hath made hi● Son Heir of all things. This place is abused by two sorts of Heretics; Anabaptists, and Romanists; I will but point at their errors. The former urge, Christ is made heir of all things, therefore faithful Christians only, (they mean specially such as be of their stamp,) have interest in the things of this world, all others are but usurpers, 
Psal. 115.  and therefore may lawfully be stripped of them. But they should know, that the heavens, even the heavens are the Lords, the earth hath he given to the children of men; to the children of men, promiscuously, he doth not say precisely to the children of God; indeed he that made Abraham and Isaac rich, which were faithful, and the Fathers of the faithful, made also Laban, and Nabal, which were profane; he that causeth the Sun to shine, and the rain to fall upon the just, did, and doth the same for the unjust. Briefly, he that gave Caesar, 
Austustin.  a merciful Prince, gave before him Marius, a cruel Tyrant; Caesar was not to be justled with, being chosen by the people, and Marius was to be stooped unto, while he had Law on his side. Now, whereas they would make their claim by" Christ, Christ was heir of all things, therefore they rightly believing in Christ, are the only true heirs, and owners. You know what Christ himself confesseth, that his Kingdom is not of this world, 
john 18. Math. 20.  and that he came not to be ministered unto, but to minister; and therefore, if they will be heirs unto him, they must be heirs of his Cross, 
See Math. 16.  (He that will be my Disciple, must take up his Cross, and follow me.) Christ was heir of all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a spiritual use, not for a temporal: In such a sense as Saint Paul speaketh, All is ours, we Christ's, and Christ Gods. 
1 Cor. 3.  But the Romanists are they, that we are more troubled" with; therefore a word or two to them. Christ is made heir of all, therefore his Vicar must be confessed so to be; therefore he may plant and pluck up, build and destroy, he may do what he will. Why? the Apostle saith plainly, that we have this power, (he speaketh of himself and other Apostles, and consequently their Successors:) to build and not to destroy, (and how then can they take upon them to destroy, 
2 Cor. 10.  or demolish?) And the Law saith, that benefits from the Crown are strictae, nay, strictissimae interpretationis, because in such grants, so much is taken away from the public, (which is chiefly to be tendered,) as is imparted to the Private. Therefore they must show express words in their Patent to carry it, or else they do but trifle. I grant, they do pretend Texts for their claim, as for example, All Power is given to me both in heaven and earth, Matthew 28. 
Math. 28. Esay 60. Reuel. 19  Also The Nation and Kingdom, that will not seru● thee, shall perish, and those Nations shall be utterly destroyed. Also, he hath on his vesture, and on his thigh a name written, King of Kings, and Lord of Lords. But what of this? These places show that Christ is superexcellent, and that his Dominion is over all, and that, they that rely not upon him, cannot be established; But what maketh this for the man of Rome, that he should be Paramount for authority, & that his doctrine should be held irrefragable, & his Commandments for little less than Divine? Truly no more than that reason of Peter Pinak Archbishop of Lions, out of the sixth of Matthew, was sound, The Lilies of the field neither labour nor spin, therefore the Crown of France that hath for her Arms the Lilies (or Flowers de Luc●,) is not to descend to the Spinsters, that is to the Female: or that of Boniface out of Gen. 1. In the beginning God made heaven and earth, In principio, not in princi●ijs; 
Gen. 1.  therefore there must be one universal Head, and all Sovereignty must be derived from him; or God made two great lights, the greater light to rule the day, & the lesser to rule the night; Therefore, He of Rome is so many degrees greater, and higher than the Emperor, because the Sun is so much and so much bigger than the Moon; Or lastly, (for there must be an end of fooleries,) because God saith in the Psalm, Thou hast put all things under his feet, all sheep, 
Psalm. 8.  and Oxen, etc. the fowls of the air, the fish of the Sea: Therefore he of Rome must wear a Triple Crown, one part in respect of his Dominion over Angels, signified by the fowls of the air, the second in respect of his Dominion over earthly creatures, yea Princes, signified by Sheep and Oxen, (a very honest resemblance,) the third in respect of his Dominion over Purgatory, which he may exhaust and clean rid by his Bulls, if they be well paid for them. I will not stand to refute these, not errors, but fopperies. Perfidiam eorum exposuisse, superasse est, 
Hieronym. and Marcel.  Note and recite their errors, and you confute them sufficiently." Come we now to that which followeth; [By whom also he made the world.] The Apostle seemeth to speak thus; Is not this a sufficient argument of the greatness of Christ, that the Father made him heir of all things? This than will satisfy you, or choke you, if you will not be satisfied, that by him he made the world, that they both concurred in the making of the world; so saith Saint john, All things were made by him, 
john 1.  and without him was nothing made that was made. And Saint Paul, By him, (the Son of God,) w●re all things created, 
Coloss. 1.  which are in heaven and which are in earth, things visible and invisible▪ etc. And Hebrews 1. verse 10. Unto the Son he saith, O God, thy Throne is for ever, 
Hebr. 1.10.  and ever, and thou (Lord) in the beginning hast established the earth, and the heavens are the works of thy hands, etc. So then Christ made heaven and earth, therefore God, for it is above the power of a creature to make such Creatures, yea, to create any thing at all, t●at is, to produce a thing out of nothing; for ex nihilo nihil fit, of nothing comes nothing naturally; as a Carpenter or Mason, cannot make a house or wall, unless he hath timber and stone, or the like: So it is impossible for any creature, be he man or Angel, to form any material thing otherwise than ex praeiacente materia. Therefore the Prophet jeremy giveth it for a rule, and putteth it down in Chaldee, even in the Hebrew Text he speaketh Chaldee, (to teach the Chaldeans among whom the jews were to live in banishment, or if they would not be taught, to upbraid them to their teeth in their mother-tongue; at least if the jews should forget their Hebrew tongue, yet they should not forget this Chaldee lesson, Elahaija di shemija veark● la ignabadu ●ebaddu me argna umin techosh shemaija elleh, 
jer. 10.11.  that is, The gods that have not made the heavens and the earth, (even) they shall perish from the earth, and from under these heavens. But now, on the other side, Christ made the world or worlds, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let me help the unlearned, and make them that are learned already, more learned, as the Hebrew word Cheleà in the old Testament, that signifieth properly the lasting of the world, is sometimes there taken for the fabric of the world, so is it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New, it surely signifieth properly the lasting, or continuance of the world, yet in this place, as in some other, it is taken for the very mass or frame of it) therefore God without question, and because God, therefore to be feared: for he that made us of nothing, can consume us to nothing, if he hold but up his finger. Then further we are to adore him and to worship him, as it is written, Let us kneel before the Lord our maker, for he is our God, and we the people of his pasture, etc. 
Psal. 95.  And yet further; then we must serve him in holiness and righteousness, 
Ephes. 2.  as it is written, We are his workmanship created, (Gr. formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) in Christ jesus unto good works, which God hath prepared, that we should walk in them; Lastly, than we must love the brethren, and not be bitter unto them; we must not be every one a wolf to his neighbour, according to the Proverb, Homo homini Lupus, but every one (as it were) a God unto him, (Homo homini Deus,) forasmuch as God hath made all of one blood to dwell upon the face of the earth: And as the Prophet saith, Have we not all one Father, hath not one God made us, why do we transgress every one against his Brother, 
Act. 17. Malac. 2.  & c? This much, and a great deal more, we are to learn hereby, that the Son of God is our maker. Now from his Divine estate & acts, the Apostle riseth higher, to his Divine Nature and Person in these words, [Who being the brightness of his glory, and the express Image of his Person, etc.] The jesuits that write the life of their Founder Ignatius Loiola, report, that Christ, forsooth, appeared to him at the Elevation, as he was at Mass, (in a Church at Venice, as I remember,) and there he discerned the Hypostatical union of two natures in Christ, and the real distinction of the three Persons in the Godhead. Do you believe them? No●, nor I think their own disciples do believe them, more in this, than they believe their Saint Thomas of Aquine, telling them, that the Crucifix commended him in these words, Bene scripsisti de me Thoma, Thomas thou hast written well of me: well for their kitchen, but not well for their conscience, for the edifying of it in holy faith, in holy doctrine. Miserable companions! was it not enough for them to be grievous to men, but they must grieve our God also, Esay 7.13? was it not enough for them to beguile the people with lying vanities, 
Esay 7.  but they must abuse them also with lying miracles or apparitions? saying with the lying old Prophet, 1 Kings 13. 
1 Kings 13.  An Angel spoke unto me in the word of the Lord, when there was no such matter, and with the false Prophets, jeremy 23. 
jerem. 2●.  I have dreamt, I have dreamt. But what saith the true Prophet in the same place, The Prophet that hath a dream, let him tell a dream, (let him deliver it for a dream, and for no better,) and he that hath my Word, let him speak my Word faithfully, what is the chaff to the wheat, saith the Lord? God hath no need, neither doth he like, that one should make a lie for his sake, job 13. 
job 13. Rom. 3.  Neither that his truth should abound to his glory by any man's lie, Rom. 3. This one part of my Text, doth more clearly open the truth, and may more sound settle our consciences, than a thousand Legend-tales. The Apostle saith, that C●rist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the brightness of his glory. It is well translated, as well as it might be in so few words: but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth somewhat more than brightness, even such a bright thing, as hath a lustre cast upon it from some other thing. For as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not signify the act or quality of singing, but a song (the song itself,) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not signify the act or quality of imagining, but the thing that appeareth to the imagination, (●pect●um visum,) so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the thing that hath brightness in it, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is that which receiveth his brightness from another. So then now you see what a fit word the Apostle made choice of, even such an one as then, which none could have been devised, by many years study, more pregnant to express the everlasting generation of the Son of God. 
john 1. Luke 1.  For though Christ be the true light that enlighteneth every one that cometh into the world, yet as he i● the second Person in the Trinity, h● hath this light of his Father, and he is, as God of God, so light of light, even a light springing from the Father. For this cause he is called by Saint Luke, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Dayspring or Sunrising, yea, he is called so by Philo the jew, in his book of the confusion of tongues, 
Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, The Father of the world, (Gr. the Father of things that be,) made his Son to spring forth or arise, as the morning or Sun doth; a strange testimony of one that was borne jew, and died jew. 
Hierom. li. de Eccles. Script.  For though Hierome doth reckon him among Ecclesiastic writers, yet we do not find that he joined himself to the Church of God or turned Christian; But the truth is, that he lived in the time that the Apostles did, and therefore might learn of them to write more piously; as Theodoret, I remember, doth observe, that the Philosophers that wrote after the Gospel was promulgated, did correct many of their errors, and every where inserted many Sentences savouring of truth and godliness. But to return to Christ the true Light; He sprang from the Father, but not as our light doth from the Sun in time, but before all beginnings; neither yet as a quality, (our light is a quality,) but as being a substance, and the Author of all substance & being; neither was he ever separated from the Father, as the light of the Moon is separated (at the least, to our appearance,) from the Sun in the night, and the light of the Sun from the Moon in the day; but He is and was always in the Father, and the Father in him, and both in the holy Ghost, and the holy Ghost in both, Vnum, non unus, tres, non tria, that is, One thing, not one Person, three in number, not three in nature. 
Prosper in Epigram.  So saith Prosper Aquitanicus, (that worthy Scholar of that excellent Master Augustine,) Cum Pater in Ve●bo sit semper & in Patre Verbum, Sitque i●●m Verbi spiritus atque Patris: Sic de persoxis tribus est, tibi non dubitandumV num ut docta fides confiteare Deum, that is, For as much as the Father is always in the Word, and the Word in the Father, and one and the same Spirit common both to the Word, and to the Father; thou must in such, O learned faith, (he meaneth a man that hath a learned faith,) be far from doubting of the three Persons, that thou do confess one God. So said Nazianzen before him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Nazianz●n. de Sacro Baptism.  etc. I do no sooner think upon one, but I am compassed about with the light of three; I do no sooner distinguish the three (Persons) but I am brought back unto one (Godhead.) So, before them both justine Martyr, (or a learned ancient man bearing his n●me,) in the best times, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
justin. Martyr. in exposit. fidei.  that is, The Son being a light, shone forth out of light by way of generation: The holy Ghost being also a light, went forth out of light, not by way of generation, but of proceeding: So Matthew of Vandome, though he lived in a very corrupt age, yet (that you may acknowledge it to be true which the Apostles affirm, Acts 14. Even that, that is verified of the later times of darkness, that they testified of the former dark times, 
Math. Vandome in lib. To●iae. Act. 14.  to wit, That God left not himself without witness,) he writeth most sound in this argument, Et Pater & natus, sic Spiritus est Deus unus, Non plures, tres sunt, non tria, tres & idem, that is, Both the Father, and the Son, and the holy Ghost are one God, not more Gods, three (Persons) nor three things, three, and yet the same thing. Thus they. And as Saint Paul saith of Epim●nides, 
Tit. 1.  This testimony is true; so may we say of all these men's sayings: (I could produce an hundred such testimonies, if it were needful,) from the first unto the last, that they are faithful and true. But now if you ask with Nicodemus, How may these things be? john 3. 
john 3.  How can God have a Son? how can he that is a Son, be God? I answer, that this is a secret that the very Angels, if they did desire to behold, cannot comprehend, so saith Nazianzen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
Nazian. orat. 1. the fi●.  Let the generating of God be honoured with silence. It is a great matter for thee to know (or learn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) that he was begotten, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but as for the manner how; we will not allow the Angels, much less thee, to conceit. Will ye needs have me tell you how? The Father knoweth that did generate; The Son knoweth who was generated▪ that which is above this, is hidden by clouds, which it is a hard thing for thy dull sight to pierce thorough; Thus Nazianzen, godlily, modestly, wisely. To the like purpose speaketh Hilary, 
Hil. 2. de Trinit.  The mystery of this generation I do not know, nec requiro, that is, neither do seek after, and yet I will comfort myself (with this,) Archangeli nesciunt, etc. The Archangels do not know it; the Angels have not heard it, the worlds d●e not understand it; the Prophet hath not perceived it; the Son himselve hath not uttered it; cesset dolor querelarum, that is, Be not longer grieved, nor complain of the matter. Thus much we are to believe, and God forbid that we should live longer than we do believe it, that our Lord and Saviour jesus Christ ●s the Son of God, and therefore God. For if he that is begotten of man, is man, than he that is generated of God, is God, (by the very light of reason,) even very God, as Saint john calleth him, 1 john 5. Even God blessed for ever, as Saint Paul calleth him, Rom. 9 This also you are to understand, 
1 john 5. Rom. 9  that in this generation nothing corrupt, o● carnal, or after the manner o● this world, or temporal, is to be imagined; God forbid, God forbid; but that the Father did beget or generate, that is, did truly communicate his substance unto the ●onne, that is that whereby the Son is a Son, after an unspeakable manner, nay, after an incomprehensible manner, I say, above all conceit or reach of man or creature, and before all time, yea, and before all eternity. The same may be further considered of by the adjunct or property that follows, namely, that he is called the Character of his Person, that is, the stamp, print, and form of him. Would you see the form or fashion of a man's seal? the print in wax doth show it, that is his character. Would you see the image of a man's mind? his speech doth declare ●t, that his character (index est enim sermo,) saith one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith another.) So, would you see the Image of God the Father? look upon the Son, in him you may see him, he is his Character; you know what is written, john 14. when Philip had said to our Saviour, Lord show us the Father, & it sufficeth, jesus answered and said, Philip, he that hath seen me, hath seen the Father, 
john 1.  etc. Thus it is, No man hath seen God at any time, the only begotten Son of God which is in the bosom of the Father, he hath declared him. How? by his words of doctrine revealing Gods will, by his works of wonder manifesting God's power, but specially by taking our nature upon him in becoming man, thereby he manifested himself, and consequently his Father unto us, by uniting his manhood unto his Godhead in identity of Person, as from everlasting his Godhead was united to the Father in identity of nature. By this means it is come to pass, that he said well, that said, (Irenaeus reporteth it to be the saying of some ancient Father, 
Irenae. l. 4. ca 8.  Bene qui dixit ipsum immensum Patrem in filio mensuratum, that is, The Father which is immense (or that cannot be measured,) is measured in his Son. The S●n as he is God, is the Stamp of his Father's Person, and is the same in nature: The Son as he is man, is the Stamp of his Father's power, wisdom, and will, but different in nature; For he is not man alone, nor God alone, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Man-God, God-man, in whom are hid all the Treasures of wisdom and knowledge, 
Coloss. 2.3. Coloss. 2.9.  nay, in whom dwelleth the fullness of the Godhead bodily, that is, really, truly, substantially: 
Bernard. 5. the considerate.  Scrutari hoc temeritas est, credere pietas est, nosse vita est, & vita aeterna, that is, To search this (too curiously) is rashness, to believe it is godliness, to know it is life, and life everlasting. Christ then is the Image of God, begotten of his Father, that is, having that whereby he is a Son communicated unto him by the Father before all worlds, & as he is man made after the image of God, as all men be, but in a far more excellent degree of perfection beyond all comparison; And indeed if our Saviour Christ had not been both God and man, he had not been a fit Mediator, I mean, he had not been a fit Person to reconcile man and God together; for as Fulgentius well saith, Deus verus & viws, imò Deus veritas & vita, 
Fulgent. de Incarnate. Christ.  etc. that is, God being true and living, or rather being truth and life eternal, if he had not been true man, he could not have tasted of death, and if the same that tasted of death had not been true God, and life eternal, he could not have overcome death. Thus Fulgentius. To which purpose I could produce many other Fathers of like note and worth; as also I could reckon up many other causes why it was necessary for our Mediator to be both God & man, but the time being past, I cannot stay longer upon that point, and for that that remaineth of my Text, I think it better to leave it unhandled, than to handle it insufficiently; Praestat de Carthagine tacere, quam pauca dicere. To God the Father, God the Son, and God the holy Ghost, be all honour and glory, world without end, Amen, Amen.   

A SERMON UPON THE TWENTIETH OF THE PROVERBS. THE TWELFTH SERMON.  PROVERBS 20. verse 8. 
A King sitting in the Throne (or Seat) of judgement, scattereth away (or fanneth) away all evil with his eyes.  
Hebr. Melec iosheb gnal cisse-din mezareh be gneinaiu col ragn.  
HERE we have an excellent Person, and an excellent function, and an excellent work, and an excellent Instrument or mean. The Person is a King, the function or exercise isto sit onthe Throne of judgement; the work or effect is, the scattering away of all evil; lastly, the instrument or mean is his eyes. For the first, Glorious things are spoken of thee, thou City of God, it is said of jerusalem, Ps. 87. And so, Glorious things are spoken of Kings, in the Book of God, we may say: For their innocency, they are called Lambs; for their care, Shepherds, for their lovingness, Nursing-fathers', for their bounty and liberality, Franke-givers', Benefactors, (Nedibim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) for their authority, Leaders, nay, Controwlers, such as have a negative voice (gnotserim) nay, Alkumim, such as is no standing with, or against; lastly, (for the profit that we reap by them,) Physicians, nay, Saviour's, nay, Gods after a sort. 
Cantic. 3.11.  Behold King Solomon, with the Crown wherewith his mother crowned him in the day of his espousals, Cant. 3. And so, Behold every true successor of Solomon, with the Crown that the heavenly Father hath adorned him in the day of his coronation, it may be said. This, out of the Book of God. Also in the book of Nature, I mean, in the writings of mere natural men, we find the like titles and Eulogies given to Kings and Princes. A good King differeth not from a good Shepherd, said one; from a good Father, said another. He is the Image of God, the lively Image of God, said another; A seeing Law, a speaking Law, said another; Briefly, he is a breathing Law, 
Clem. Alexan. 2. stromat.  a Law that hath life and soul in it (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) said another, even Zeno, in Clem. Alexandrinus. Finally, Saviour's they have b●ene called, and by such as would not be counted flatterer's, Flamminius Soter, Antiochus Soter, etc. Now these Titles of high renown and honour, have been given to King's, and such as had Kingly authority, both by them that spoke so as they were moue● by the holy Ghost, and by them that spoke so as nature dictated unto them; not to the end they should be highminded▪ and utter such swelling words of vanity, as either the King of Babel doth, Esay 14. I will ascend into heaven, I will exalt my Throne above the stars of God, 
Marcell lib. 17. the Sadore.  etc. Or as the King of Persia doth in Marcellinus, Sapor Rex Regum, particeps siderum, frater Solis & Lunae, etc. that is, Sapor King of Kings, companion to the stars, brother to the Sun and to the Moon, etc. these were words of men of corrupt minds, and which made their madness known to all men: but for two causes chiefly were those titles given unto them: First, to move them to be thankful to God, who had so highly advanced them, even above all that is called high in this world. 
Agapet ad justinian. cap. 21. pa. 38.  The King hath none above him upon earth, said Agapetus to justinian. Secondly, to incite us to yield all honour, and fear, and reverence, and obedience unto so divine a calling. Of the calling & duty of Kings, I cannot speak, I need not speak, 
1 S●m 18.  I cannot speak worthily, fitly. Seemeth it a light thing to be son in Law to the King? A light thing, answered David, unto those that motioned him a match in King Saul's house▪ and so a Preacher may say, Seemeth it a small thing to speak of King's matters in the King's Court, and not be confounded? 
1 S●m. 6.  Why, the men of Beth●hemesh for daring to look once in the Ark, were destroyed with a great destruction, 1 Sam. Yea, 
2 Sam. 6.  Vzzah, for seeking to stay the Ark when it tottered, was smitten that he died, 2 Sam. Yea, Theopompus and Theodectes, for adventuring to write of holy matters contained in the holy Scriptures, with an unhallowed pen, lost their wits and sight for their labours, neither was it restored unto them, until they recanted their presumption, 
Iose●h lib. 12. cap. ●.  witness josephus, upon the report of Demetrius Phalareus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. even to speak true things of God, is (many times) very dangerous, saith Epiphanius out of Origen. God's matters, and Princes matters be not the same, I grant, yet are they very like, and as God will not hold them guiltless that break their bounds, approach too near to the mount of his secrets: so Kings have no cause to thank those that be audaciously officious. But the best is, a Preacher needeth not to speak one word of instruction, either to our King, being present, or for our King being absent.  
He is as an Angel of God, knowing good & evil, as the woman of Tekoah, and Mephibosheth told David: He can speak of trees, from the Cedar tree that groweth in Libanon, to the Hyssop, 
2 Sam. 14. and 2 Sam. 19 1 Kings 4.33.  that springeth out of the wall, 1 Kings 4. I mean, he is skilful and expert in all Arts, in all Sciences, in all Faculties; and in the chiefest faculty of all he can speak, and judge, and write, and moderate in the most difficult, and arduous points, even from the divine Attributes of the Trinity, to the deepest mysteries of the Revelation; even from Antichrist that sitteth upon the Throne, to the begging Friar, that goeth from door to door; even from concupiscence that entereth with us into the world, unto Purgatory, that is made the end of all flesh, or most flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said one. 
Homer.  And so his Majesty can say with jacob, (when joseph took upon him to advise him,) I know, I know; And again, 
Gen. 48.  it may b e said of him, as Saint Paul said of Agrippa, The King knoweth of these things, and none of these things are hidden from the King. 
Act. 16.  Erasmus speaking of Basil, surnamed the Great, saith of him; that there is not one (in the Latin Church,) fit to be compared to him; but if we will make an equal match for him, (saith he) we need to join the worth of two together, the smooth (sweet) style of Lactantius, and the Scripture-learning of Hierome. 
Extat hoc Erasmi iudiciumpraefixum Gregori● Nazianzeno, Grae●o impres. Basil. per Her●●gium. An. 1550.  To this effect Erasmus in imitation of him, as I think, (a worthy modern writer saith the like of S●aliger, the father) that to parallel him aright and not to do him wrong, we had need to join the worth of two together, namely, the wit of Xenophon, and the valour of Masinissa. And even so, if we will counterpoise the sufficiency of his Majesty for matter of learning and knowledge, we must take the worth of a great many of Princes, to wit the Poetical vein of such a one, & the eloquence of such a one, and the Philosophy of a third, and the Divinity of half a dozen of the best; This is the King's honour before all Nations, and this is our Crown of rejoicing on the behalf of our King before men and Angels.  
I will therefore speak no more of the dignity of a King, nor of the worth of our King; and I have showed reasons, why I need not to deliver one word of instruction for him. But now for our duty, (which I said was a second reason, why such excellent titles were given unto Kings,) the same we might be put in mind of, by all the several appellations of Kings, which I reckoned up, but I will only insist upon two; the appellation, or title of a Shepherd; and the appellation or title of a Father. So then in order; If Kings be Shepherds, than we that are subjects are sheep, than we had need to have two properties (at the least,) of sheep, the one mentioned in the 10. of john, the other in the 53. of Isay. In the 10. of john, it is said, that the sheep do follow their Shepherd, 
joh. 10.4, 5.  for they know his voice, but they will not follow a stranger, etc. Let us be of the same mind. There is a stranger of Rome, no less to be shunned, than the strange woman, the same naughty-pack mentioned in Proverb Cap. 2. and Cap. 7. who with great craft causeth simpleones to yield, 
Pro. 2.16. & chap. 7.21 and 22.  and with her flattering lips she enticeth them, so that they follow her, as an Ox that goeth to the slaughter, 
2 Pet. 2.  and as a fool to the stocks for correction. He promiseth liberty, but is himself the servant of corruption; another Gospel, which is not another Gospel, but therein he goeth about to deceive. 
Galat. 1. Zachar. 11.  He is an Idol Shepherd, preaching not at all, nay professing that it doth not belong to him to preach, therefore no ecclesiastic Shepherd, (Euangelizare pascere est, to preach the Gospel, that is, to be an Ecclesiastic Shepherd; 

Bernard. de considerate.  
See Pliny lib. 8. ca 30. Esay 52. jerem. 51.   saith Bernard) and though he sergeant the voice of the Shepherd, yet he is but an Hyaena, and would toll men out of their houses to devour them. Come out of Babylon, O my people, saith God by the Prophet; and so the voice of every Preacher should be, O ye that are in Babylon, come out from thence; ye that are out, keep yourselves out, lest ye be partakers of her plagues. 
Reuel. 10.2.  He of Babel, He of Rome (Rome is called second Babel, Babel first Room by Augustine,) howsoever he counteth himself Vicar, 
August. 18. de Civit. Dei ca 2.  at the least, to the Angel of the great Counsel, and putteth his right foot on the Sea, and his left on the earth, (like the mighty Angel, Reuel. 10.) As though all power were given unto him, both in heaven and in earth; yet he is but an Angel of the bottomless pit, (Reu. 9) & the very Abaddon, son of perdition, destroying, 
Reuel. 9.11.  and appointed to destruction. Behold, I have warned you. This for one note taken from Shepherd, and sheep, by way of correlation: Another note shall be this; The sheep is dumb before his Shearer; and openeth not his voice: so ought subjects to part with that they can spare for the supply of their chief Shepherd, 
Esay 53.7.  without clamour, yea, and without grudging. The sheep may trust their good Shepherd, he will tondere, not deglubere, he will charge his Officers, as the Emperor did his Lieutenant in Egypt, 
Tiberius.  that they should shear, and not swallow up, or (as another reporteth,) sheare, and not shave; he ventureth his life many times for their good, as David put his life in his hand, and encountered, first, the Lion, than the Bear: he commiserateth them when they are in danger, and ruth their ruin when they have miscarried, as the same David, when he saw the Angel with the sword drawn, cried out, What have these sheep done, Quid meruistis Ones, placidum pecus, & c? Let thy hand, O Lord, be upon myself, 
2 Sam. ●4.  I have sinned: As Augustus also, when he heard of the overthrow given unto his Forces in Germany, under the unhappy conduct of Varu●, he ran his head against a door, saying, Red Vare Legiones: Hast thou lost my Legions, Varus, 
Sueton in Augu.  so many thousands of my men, every one being as dear unto me as a child? woe-worth thee Varus, that ever thou wert borne, unhappy I that I committed such a charge unto thee. And doth not this commiseration and passionate spirit deserve the fleece? What speak I of the whole fleece? a piece of the fleece, a lock in comparison? Marcellinus writeth thus of the Egyptians, Erubescit apud Egyptios, siquis non inficiando tributa, 
Marcell. li. 22. Tully.  plurimas in Corpore vibices ostendat, that is, the Egyptians hold it for a mark of degenerousnesse, and a disparagement, not to be able to show many blows, many marks of blows on their bodies received by denying of Tribute. Thus he. Aequius erat hoc voluntate fieri, said one, and so say I; for if there be first a willing mind, 
T●lly.  it is esteemed according to that a man hath, 
2 Cor. ●.  and not according to that which he hath not. But if it be by constraint or unwillingly, this is not so thank worthy, either with God or with man. For this cause Saint Paul signifieth, that he would not press Philemon too far, that the good-turne might be voluntary, and not as it were of necessity: And the rule is right, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either willingly, or not at all. I hope it will never be verified of so noble a Nation as ours, which is laid to the charge of the Corinthians, though upon another occasion. Now there is altogether, (or by all means, 
1 Cor. 6.  ) a defect among you, yet there is no Nation so perfectly wise, but they may be told sometimes as jacob told his sons, 
G●nes. 43.12.  Peradventure there was some mistaking, some error. In the 2. of Sam. the 19 
2 Sam. 19  When the men of Israel had bethought themselves, how unrespective they had been towards their King, their good King David, they bled inwardly, as it were, and were at strife among themselves, who should show most forwardness to make him amends; and so it may be thought, that whatsoever unhappiness hath happened, I know not by what mistaking, or misleading, yet when we shall be put to it again, there will appear so strange an alteration of minds, that if the enemies of the truth, and of our State, did before clap their hands for joy, because of our di●●raction, they will as fast, and as passionately wring their hands for sorrow of heart, to hear of our joining together as one man, with one heart, and with one shoulder, 
Z●ph●●. ●●  as the Prophet speaketh to bear common burdens, and to give content unto our Prince. 
Philemon.  Saint Paul speaketh thus of Onesimus, Peradventure he went aside for a season, that thou mightest receive him not now a servant, but more than a servant, a Brother beloved specially to me. And Tully, I remember saith of his return from banishment, that the same was so glorious, that I am afraid, said he, lest some do think that I went into banishment of set purpose, so to be welcomed home with those applauds and acclamations. And so who can tell, whether this toughness, which happened, not to all Israel, but in part, will not redound to the greater advantage of the King, 
2 Cor. 7.  and the greater honour of the Realm; godly sorrow causing an earnest endeavour, yea, indignation, yea, fear, yea, longing, yea, zeal, yea, a kind of revenge-taking of ourselves, so that we shall not be utterly ashamed? So much of the notes that arise hereby, that a King is called a Shepherd. The other title that I promised to gather matter of duty from, is the title of Father, A son honoureth his father, and a servant his Lord, saith the Prophet Malachi, 
Malac. 1.  and beside, it is not scripta, but nata Lex. If then the King be a Father, where is his honour? if Lord, where is his fear? this may be demanded and challenged by him and for him. Now by honour, I understand not so much that which is outward in words, and in gesture, words full of all reverence, gesture full of all submissiveness, bowing of the knee, bending of the body, etc. (Albeit a man cannot stoop too low to Majesty, for in whom all authority is founded, as it were originally, and to whom it is reduced reciprocally, to him no honour, (civil honour,) may seem to be given superfluously:) But that honour specially, which Saint Paul understandeth when he saith, Honour Widows, that is, do for them: and which is to be understood of the commandment, 
1. Tim. 5.  Honour thy Father, and thy Mother, that is to say, do for them, 
Mar. 7.12  by the interpretation of Christ himself, 
2 Cor. 12.14.  Mark 7. I grant it is said, 2 Cor. 12. Children ought not to lay up for the parents, but parents for the children. But I answer, that there the Apostle doth argue Ex abundanti, and rather showeth what affectionate parents do bind themselves unto voluntarily, (making their affection a Law to themselves;) then what may be required of them of duty, if they will stand upon their right. The truth is, that as no natural father, will suffer his child to want, if he have to give him: so every natural child will Fraudare genium, pinch his own belly, yea, and the bellies of his children too, rather than he will not yield supply unto his father. 
Solin.  Was not the fact of a young woman in Rome, who beguiled her child sucking on her breasts, day after day, for many days together, that she might bring her breasts full of milk to her father to suckle him, which otherwise should have been starved to death; was not that fact of hers, I say, honoured and rewarded by them that knew not God, and thereupon a Temple erected to pity? and this was done to an ordinary father, to a private father. What then is to be done to the Father of the Country, & to such a Father, that a man may say of him in some respect, as Tertullian doth of the Father of Fathers? 
Tertull. de p●●itentia.  Tampater nemo, tam pius nemo: Not such a Father again to be found, none so pitiful. We read of one that was called Pater Patriae, (an hundred were so called in process of time, but he that was first honoured with that title, he was truly honourable,) of another, that was called Pater pauperum, of another that was called Pater Reipublicae, of another that was called Pater literarum, that is, a Father of learning, (Francis the first of France, was so called.) Thus these Princes were dignified with several titles for their several virtues; what then is due unto him in whom all these virtues do shine, and in a good measure; due (I say) for honour, for supply, for support? I speak this to do mine own duty, not to insimulate any, no, norupon any weak conceit, as though my poor speech might be holden any way necessary; O no, his Majesty's own worth is an hundred times a greater motive, than any words that can proceed from a far more sufficient man than I am. His Majesty is interessed and rooted (as is fit) in the hearts of his loving subjects, no less than David was in the hearts of his, when the holy Ghost said of him and them, as it is in the 2 Sam. 3. All the people knew it, and it pleased them; 
2 Sam. 3.36.  as whatsoever the King did, pleased all the people. Before I end this passage, I think it not unfit, as a stander-by, to help to remove three or four stumbling-blocks, and I hope it will not be imputed to me. The speech of a great Prince of old time, (even of Traian) is well known: Fis●us, said he, that is, 
Aurel. Victo.  the Exchequer or common Treasury, is like the spleen of a man; for as when the spleen waxeth big, and swelleth, the other parts do pair, and fall away, so if the Exchequer do stroute, and be stuffed with silver and gold, all parts of the Realm beside will be impoverished, and as it were, hunger-starved. Thus Traian. Now say I, Howsoever this comparison hath been applauded unto, (neither do I think it simply to be condemned, specially for some States, and some commings-in,) yet I do not think it to be so fit generally. In my judgement, the Exchequer, or such a place, may fitly be compared to the ventricle, to that which we call the stomach; for as if the ventricle be not plied with necessary meats and drinks, the Messaraike veins sucking continually from it and from the bowels, and the Liver continually sucking from the Messaraikes, and the Capillar or small veins (dispersed over the body) sucking from the Liver, there must needs ensue first, a hungrynesse, secondly, a faintness, thirdly, in time a waste, and lastly, an untimely death: so if the Treasury should not have as great commings-in, and supplies, as it hath so kings and evacuations, if it should not have as well Oesophagum to bring in, as Pylorum to send forth, and venam portam, as well as ve nam cavam, it cannot be but the whole Estate will be greatly enfeebled, that I do not say endangered. Philopemen was a great Soldier, (Scholars know out of Livy and Plutarch,) yet because he was bare for money, he was gibed at by his Aemulus, that he wanted a belly, (he had a head and legs, and arms, but his belly was pulled-in.) Maximilian the first, 
T. Fla●●inius. Lege Cuspini● in Alenxio Co●●eno 377. Guicciard. lib. 3. in An. 1519.  was an extraordinary worthy Prince, as all confess that write of him, (at the least whom I have read,) yet because the Empire did not supply him with treasure, and beside, himself was not the best husband, but very profuse, (if Guicciardines' taxation be just,) he undertook many things and brought little to effect, whereby he greatly eclipsed his glory. The Hebrews have a Proverb Hacceseph iagnanch ●th haccol, that is, Silver answereth all things, yea, and maketh all things to hold correspondency with it; And the wise Grecian said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Money, money that is a man, without it a body is no body. This made Aurelian the Emperor his Council to tell him, that if he would bear himself worthily and according to his estate, he must be furnished with two things, 
〈◊〉.  with gold and with iron, with gold, to reward his faithfull-ones, and neere-ones, and with iron, to beat down his own and his Country's enemies. Both those are necessary, very necessary, and it is hard to say, whether more. It is certain that many States have recovered that by gold, which they lost by the sword, (by the sword of the en●my, or by handling their own sword dastardly or unskilfully;) Again, many have lost that for want of gold, which they got by the sword; even children can instance these points. Therefore as joseph is commended for his good husbandry, 
1 Genes. 4.  in that he gathered together an infinite deal of corn, and laid up the same in storehouses, against the years of dea●th: And as Calebs' daughter is commended for her good housewifery, 
joshuah 15.  in that she would not suffer her husband to be content with the fields allotted unto him, but she would needs beg of her father the springs of water, 
2 Chron. 32.  for the continual watering of the same: Briefly, as on the other side Hezekiah is commended for his good policy, that he caused the people to stop all the fountains, and the river that ran thorough the midst of the Country, that the enemy might be distressed for want of water: So if we will not have the river of our hope turned away by the enemy, nor otherwise dried up, if we mean either to win or to save, we must be willing, most willing to furnish the State with store of treasure beforehand, that there be ●o want when time requireth▪ I confess, that Eusebius reporteth of Constantius Chlorus, that he should say, 
Euseb. 1. de vita Constantin. c. 10.  that he cared not to have treasure in his own coffers, all the while his friends (his loving subjects) had money in their coffers or purses, because he could command the same: But I think it was spoken more confidently than providently; for howsoever it may be as certain that is in friends hands, as if it were in our own, yet it is not so ready; and that even Constantius himself did find, for he was fain to detain with him the Ambassadors of Dioclesian (to whom he uttered that confident speech) for a good time, before he could amass that together that was worth the showing, as is to be seen in the same Eusebius. So it is, Quod à multis fit, negligenter fit; It is commonly said, that is, That which is to be done by many hands, it will be long before it be done; and so, that which is to be gathered from many hands, will be long in gathering. If any thing be to be received, we strive who shall be foremost, fearing all will be gone before we come; but if any thing be to be laid out, we strive to be hindmost, hoping the burden will be borne before we come. Now by this staggering and looking one upon another, (as Jacob's sons are said to have looked one upon another, 
Genes. 42.1.  when they knew not what to do for want of corn,) there happeneth delay, and delay proveth many times dangerous. 
Deut. 17.17.  Neither is that in the 17. of Deut. Where Moses saith, The King shall not gather unto him much silver and gold, against that which is projected; for in that place, not so much the having as the coveting, nor the coveting simply, as to covet with an evil covetousness, to set our nests on high, as the Prophet speaketh, 
Habak. 2.9. james 4.3.  to covet to bestow upon our lusts, as Saint james speaketh, to covet to make ostentation of our wealth, as Hezekiah did, (and by his example Aquinas doth explicate Moses.) Lastly, 
2 Kings 20.  to covet and to gather by extreme exactions, such as Rehoboam would have used, 
1 Kings 12. Plutarch.  and Marcus Antonius de facto did use, imposing upon Asia two main Tributes in one year, who therefore was told, (but mannerly and perswasively, not rudely,) that if he would have two such Tributes in one year, he must help them to two Harvests in one year. But English Tributes, moderate Tributes, such, I say, as have these three properties intimated by the very Etymon of the three Chaldee words (signifying Tribute) Ezra 4. Mindah, belo, halac: namely, that first they be Mindah, that is, 
Ezrah. 4.13.  in a measure, and moderate, according to Saint Paul's rule; Make your Collection as God shall have prospered you, 1 Cor. 16. 
1 Cor. 16.2.  And as it is in the 11. of the Acts, 
Act. 11.29.  They decreed to send to the Brethren that dwelled in judea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, According to every one's store. Secondly, they must be halac, that is, go over the Land in general without partiality, according to Saint Paul's rule. Again, 2 Cor. 8. Not that others should be eased, and you pressed, 
2 Cor. 8.13.  (or wringed) but that there be an equality. Lastly, they must be Belo, that is, inveterate or ancient, so far and so long as the common State requireth, no more, (For, salus Regis, salus Reipub. salus Reipub. summa Lex, that is, The safety of the King is the safety of the Commonweal; the safety of the Commonweal, is a Law above all Laws,) such Tributes, I say, Customs, Subsidies, Fifteen, call them how you will, are as necessary many times to uphold a State, as the outward air which we drawe-in is necessary for respiration, and for the refreshing of the vitals, & as the blood in the veins is necessary for the conserving of life. It was said in old time, 
Archidamus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, You may not define, and stint the charges of war. And the like may be said of the charge of a King and Kingdom, that they can hardly be rated or stinted. Besides those that are ordinary, (albeit who can recite half the ordinary charges of either?) how much are they forced many times to bestow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, upon the secret purposes and advantages of the State? 
Plutarch. in Pericle.  as Pericles brought in his account to the Athenians, how much in exploratores; as Consalvus brought in his account to his master of Spain, 
Arnold. Ferron. Gallie. verum. lib. 4.  witness Arnold Ferron. Now in these cases is it for Sophocles his sons to implead, as it were, their father for dilapidating? or are we not rather to request him with all instance, (as Saint Paul was requested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by his sons whom he had begotten in the Gospel, 
2 Cor. 8. ) that he would receive a blessing of us? and are we not to yield willingly to bestow, and to be bestowed again, (as the same Apostle speaketh, 
2 Cor. 12. ) for his sake? Lastly, I grant that when the holy father of Rome (I call him holy, as the falling-sickness is called an holy sickness (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) made this argument, namely; The Church of Rome is mother to the Church of England, and consequently, I, (said he) the father thereof; therefore, since children are not to suffer their parents to want, you must supply me with two Prebends, out of every Cathedral Church, & with two portions out of every Religious house, etc. I say, when he made this argument unto them, they denied the argument, 
Math. Paris. in Henrico 3.  and contradicted his agents. And no marvel, for as when Rabshakeh bragged that his Lord the King of Assyria had prevailed against such a God, and such a God, and the other God, Hezechiah answered, Truth: for they were not Gods, but the work of men's hands: 
2 Kings 19  so say I, that the English had great reason to deny to aid the father of Rome, and the Church of Rome his spouse, all the while he is not our true father, but a father in Law, or rather against all Law; nor she the true mother, but a stepmother, a putative mother, like her in the 1 Kings, that would have had the child to be divided. For all the world he hath showed himself such a kind of father, 
1 Kings 3.  as Saturn was, who devoured all his children that he could come at, and whom Rhea hid not from him: and she such a mother as Medea in the Tragedy, who murdered all her sons that she had by her husband jason, and were sorry she had no more to murder, that she might vex him and grieve him more. But as Moses said, Our God is not as their god, our enemies being witnesses: 
Deuter. 32.  so we may say, Our father and King is not as theirs, heaven and earth bearing record, for their King is, King of the Locusts, 
Reuel. 9.11.  Reu. 9 and himself the great Locust: but our King is a King of peace, and of bounty; to speak the least, and, facilis placidusque pater, veniaeque paratus, as the Poet said. So much of the person of the King. I come now to the function and to the effect, and to the instrument, and I will but touch them slightly, lest I should be tedious. A King sitting on the Throne of judgement, etc. The jews write themselves, and others write of them, that while their Commonweal stood, they had three kinds of Courts, or places of judicature (Batteidin,) the one in every City, where three chosen for the purpose sat and examined petite or light matters, matters of trespass and of debt; this was the least Court, but there were many of them; The second was a greater Court, and authorized to try matters of life and death, the same consisted of the number of twenty three, and was scattered throughout the Tribes, & there were more than one for a Tribe; The third and greatest and most solemn, consisted of seventy, or as some would have it, of seventy two, those received Appeals from the other Courts, and beside debated of matters of the State, and of the Church. This Court was holden at Jerusalem, and in respect thereof it is thought, the Psalmist speaketh so as he doth, Psal. 122. For there Thrones are set, 
Psal. 122.5.  even the Thrones of the house of David. He doth not say Throne, as of one, but Thrones, as of many, by reason of the multitude of judges which made up Sanhedrin, as the Talmudists corruptly call it, of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Howbeit, as Genes. 37. 
Genes. 37.7.  Joseph's sheaf stood upright, and all the other sheaves did compass it about, and did reverence unto it, 
Ezech. 1.2.  and as Ezech. 1. it is said of the wheels, that when the living creatures went, they went, and when those stood, they stood, etc. for the spirit of the living creatures was in the wheels: so we may say, that all the forenamed Courts, both greater, and smaller, were subject unto the Kings-bench as it were, as receiving their authority, and commission from it, and so to be commanded by it, and not to exercise any jurisdiction over it. Baronius in his Annals, (a book more painful than faithful,) speaking of the Sanhedrin, 
Baroni suis Annal. An. Christ. 31. num. 10.  (that great Court holden at Jerusalem,) saith, that it had power not only to determine spiritual matters, but also to question and convent even Kings; he instanceth it, Horum namque iudicio Herodes Rex postulatus est, and for this (and Herod's cruelty especially,) he citeth josephus in the Margin: I cannot say of this allegation as Saint Paul saith of Epimenides his testimony, 
Tit. 1.  This Testimony is true: for indeed his allegation is not true, Herod was no King then, when he was convented, nor son of a King, 
joseph. Antiquit. lib. 14. cap. 18.  but subject to King Hyrcanu●, who caused him to be sent for upon complaint, and was content that he should make an escape, because a kinsman of Caesars had written for him: but that Herod was King when he was convented, or that that Court had power over Kings to convent them, this we find in Baronius only, but it is not to be found in josephus. The truth is, Qui Rex est, Regem Maxime non habeat, that is, He that is a King, must not have one above him; for such a one is a King only in name, but in truth a subject; for unto Kingly authority or Sovereignty, it is essential to be supreme and absolute; absolute, I say, from the prescript of all persons, but not from the observing of his own Laws, unto the which he graciously submitteth himself. 
1 Kings 10.  For this cause King Solomon erected a Royal Throne, as of ivory and gold: to signify the sincerity of his proceeding, and how far it should be from corruption; and with Stays and Lions, to signify that he would maintain justice, even by force and power, if it were impugned: So with six steps or greeces, and no fewer, to show the eminency of his Court, above all other whatsoever Courts and Consistories, and that the stateliness of the making might procure awe and reverence to it from all degrees and callings: his meaning was not, by erecting that Throne to suppress all other Courts, (by no means, for that had been to pull down the whole burden upon his own back, which Moses the man of God disclaimed, 
Num. 11.12.  as being too heavy for him,) but to teach us that all other Courts were subordinate to it, as to the Court of the Lord Paramount, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I mean, 
Homer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that all other should receive orders and injunctions from it, but not presume to give orders and rules to it. So then, as wheresoever the King maketh his abode, there the Court is said to be, (the Court Royal,) so wheresoever any Court of judicature is holden by the King's authority, there the King himself may be said to sit interpretatiuè. It is not therefore meant in my Text, that the King's personal presence is always necessary for the scattering away of evil, but that his authority should be there, and that worthy and sufficient men be appointed by him for the managing of the affairs of justice.. Where the King sitteth himself, if he so please, or provideth that wise and incorrupt Magistrates do fit, there all enormities and abuses are easily chased away, and scattered: The King's wrath is as the r●aring of a Lion: 
Prover. 19.12. Rom. 13.  The Magistrate under him beareth not the sword in vain. What if the wicked be mighty in power, in wealth, in kindred, in friends, in alliance? yet he tha● sitteth upon the Throne, is mightier than they. What if they be as thorns that will not be taken up with the bare hand? Yet the Magistrate being fenced with Iron, or with the shaft of a Spear, 
2 Sam. 23.7.  (2 Sam. 23.) will be too hard for them, and they shall be destroyed in the same place. It is hard kicking against the prick, saith our Saviour: 
Act. 9  and it may be well said, If a man fall upon authority, it will bruise him, but if authority fall upon a man, 
Rom. 3.  it will grind him to powder. For this cause we must be subject not only for fear, 
1 Pet. 2.  but also for conscience sake, nor only to the King as to the chief, but also to Rulers, as to them that be appointed by him, for the punishment of those that do ill, and praise of them that do well. His pleasure, if it could be known; should be a kind of law unto us, his law when it is promulgated, should tie us by a kind of oath of Allegiance: 
Tertul. de Coron. milit.  Laudo fidem (saith Tertullian,) quae ante credit obs●ruandum esse quam didicit, I like of such a faith, as believeth it ought to observe this or that, before it hath learned the evident reason thereof. This hath place in some mysteries of Religion; and so in some State-matters, a kind of simple obedience is many times necessary, but Tergiversation, and reasonings, and murmurings, and contentiousness, they must be done away with all unquietness. What a motive is this to induce us to study by all means, to give content to our higher Powers, for that we may say of them truly, which the flattering Orator said of the Roman Governor falsely, Act. 24. By their means we enjoy much peace; 
Act. 24.2.  and many worthy things are done to our Nation by their providence: and for that we may say with the words of my Text, that they sitting on the Throne of judgement, do scatter away all evil? What do they do? They scatter away. What do they scatter away? Evil, all evil. It is said of Christ, that he hath his Fan in his hand, and will thoroughly purge his floor, etc. Math. 3. The like office is here ascribed to a King, 
Math. 3.12.  a good King, that he hath his Fan in his hand, and before he do scatter, he doth Fan, sift, winnow, try, for that is employed in the original word Zarah; so then, he doth not scatter away all causes and persons that are brought before him, the righteous as well as the unrighteous; like the cruel Tyrant that cried out, A Calvo ad calvum, To the pot with them, every mother's son: and as Benhadad proclaimed, 
1 Kings 20.  Whether they be come out for peace take them alive, or whether they be come out to fight, take them yet alive, (make bondmen of them all, spare none.) And briefly, as Henricus Stephanus writeth of a judge, that his manner was when an old fellow was brought before him, (upon suspicion of felony,) to say, Away with him, hang him, he hath committed many a felony, I warrant you; if a young fellow were brought, Away with him too, hang him, he will commit many a felony, if he be suffered. I say, good Governors do not go thus rashly to work, and as it were, by wholesale, 
jerem. 15.  but they will separate the precious from the vile, as the Prophet speaketh, and weigh all things in the balance of Prudence, and will order their judgement with discretion; as Isaak would not bless his son, 
Genes. 27. 1 Kings 3.  before he had felt him: and Solomon full wisely found out the true mother, by tendering an offer; and Claudius the Emperor, 
Suetonius.  almost as wisely, found out the true son, by making the like offer, witness Suetonius in Claudio, Ch. 15. Thus by searching, they found out who hath right on his side, who not; who deserve punishment, who reward: then accordingly they proceed to judgement, and scatter away all evil. [All Evil.] If all evil, than the evil that is in the Tribe of Levi, as well as in other Tribes. Here then the King's Supremacy over all persons is proved: again, if all evil, than the evil of impiety against the first Table, as well as of iniquity against the second Table; here then the King's Supremacy in all causes is vouched. 
Act. 18. and Act. 25.18.  What if Gallio and Festus in the Acts of the Apostles, did put from them, or did not care to meddle with Church-matters and matters of faith? They were both Pagans, and neither of them a member of the Church, much less, head of any Church. So what if Constantine the Great took so little upon him in the Council of Nice? (albeit that Council and others were convocated by his authority, and in that Council, he commanded the books of the Old & New Testament to be produced forth trial of controversies.) What if Valentinian the second did endure to hear of Ambrose, 
Ambros. lib. epist. 5. epist. 33  Ad Imperatorem palatia pertinent, ad Sacerdotem Ecclesiae; that is, The Emperor hath to do in his Palaces, but the Bishop or Priest in Churches? why? Constantine and Valentinian were both Neophytes, or young Scholars in the faith, and neither of them as yet baptised. Should this be a bar, either to Theodosius the Great, or to Martianus, or to justinian, or to Carolomannus, or to his nephew Charles the Great, or to the Othoes, frederick's, Henries, or to the Kings of France, England, Scotland, Denmark, Swedeland, or to such Princes and States that have jura Regalia, that they should not make Laws for the advancement of the true faith and Service of God, for the abolishing of Idolatry, for the curbing of superstition, for the rooting out of Heresies, for the punishing of blasphemous and seditious Heretics? Briefly, for the maintenance of the Ministry, and for the enjoining of Ministers to their duty, and so forth? What reason in the world against this? or that Princes should look for a Commission, and as it were an Oracle from Rome? This for instruction. So for Institution or admonition, a word or two had need to be spoken: 
2 Pe●r. 3.  for as S. Peter prophesied, that in the last times there should come mockers, walking after their own lusts, and saying, Where is the promise of Christ's coming (or presence?) so peradventure in this profane age, some will demand profanely, Where is the truth of Salomon's assertion? He saith, That a King sitting in the Throne of judgement, scattereth away all evil. Now it is evident that the King sitteth on the Throne of judgement, by himself and others carefully, and justice was never better administered, & without respect of persons or Country, and yet we see not all evils scattered away. For when, say some, was there more impiety, iniquity, impurity in the world?— Quando maior avaritiae patuit sinus, alea quando hos animos? etc. that is, When was there more covetousness, more deceiving, and cogging, when was there more gluttony and drunkenness, chambering and wantonness, strife and envying? neither can they be content to be drunk with wine and strong drink as in former ages, but they must be drunk every day, and almost every hour of the day with smoke; a sin that our Elders heard not of. 
Matth. 11.  Neither are they that wear soft clothing in King's Courts only, as it is said in the Gospel, but they jet it not only in soft clothing, but in cloth of gold and of silver, even in towns and villages, and many have more upon their backs, than they are worth in their coffers. Further, every man hunteth his brother as with a net, 
Micah 72. Matth. 16.  as the Prophet saith: Every one catcheth his fellow servant by the throat, as one doth in the Gospel. Finally, 
jerem. 23.  the Land is full of Adulterers & mourneth, because of oaths. 〈◊〉 a word, by lying, and killing, 
Hosh. 4  and thieving, and whoring 〈◊〉 break forth, and blood toucheth blood. I answer, first, 〈◊〉 Israel, aliud Dilectio, though Israel hath not attained, yet the election hath obtained: 
Rom. 11.7.  howsoever many wicked wax worse and worse, yet there is a remnant of Grace, which have been, and are daily reform by exemplary justice.. Secondly, Aliud officium, aliud finis: It is one thing to do one's duty, and an other thing to attain his desired end. Non semperferiet, quodcunque minabitur arcus, 
Horace.  the arrow doth not always hit the mark; yet if the Archer do take his aim aright, and level strait, howsoever the weather shall blow his arrow aside, he is excused. Thirdly, Aliud Cura, aliud Curatio, that is, A care is one thing, a curing is another, as Bernard saith, 
Bernard. 4. the consider.  Curam exigeris, non curationem, a care is required of thee, not a curing; though Israel be not gathered, or be never the better, yet the Magistrate (like the Minister, 
See Esay 49.5. ) shall be glorious in the sight of the Lord, & his God shall be his strength. Lastly, as the ancient Father said touching the fulfilling of the Law, Then every thing is said to be done, when whatsoever is not done, is pardoned. So it may be said touching reformation; then every evil is said to be scattered away, when whatsoever is not scattered, is punished. Is Idolatry winked at? superstition smiled at? impiety laughed at? blaspheming of the holy name of God, counted nobleness? be malefactors boulstered, protected? be they not hunted after, that they may be taken? when they are taken, be they not cut off, except their life will do more good than their death? then all evil is scattered, all kinds of evil, although not every particular evil; for that never was, nor never will be. But b● what means is all evil scattered? for that only now remaineth to be handled. Solomon saith, that a King doth it [with his eyes:] we use more frequently to say that the hand or the arm doth scatter; but because the eye giveth counsel as it were, and direction, the honour of the action is attributed to it in my Text. Well then, as the King is to have many hands more than Briareus which was ●entimanus, so he is to have many eyes more than Argus, which had Centum luminibus cinctum caput. He is to have an eye of severity, and an eye of clemency, and an eye of Majesty, and an eye of Prudence, and providence, these in his own head; and an eye of care and of circumspection in those great ones that are about him. An eye of severity is many times necessary, ut poena ad paucos, exemplum ad omnes, as one said, that is, that the punishment may reach to a few, the example to all. 
Synesius epist. 12. L●ge. Eusebium Ecclesiast. hist. li. 10. cap. 4.125. & Baron. in Anno Christi 57 num. 106.107, etc. pag. 525.526, etc.  In this respect Synesius Bishop of Ptolemais, said, that the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (the public sword of justice) is as necessary for the purging of a City, (and so of a Commonweal) for the scouring of all evils and mischiefs out of it, as the great Basins which were wont to be set at the entrance of Temples, was thought necessary for the scouring and making clean of their hands that were to enter. Howbeit, though much is done by severity, yet not always, nor by it only; sometimes there is as much good done by clemency; as for example, I make no doubt but that Aurelian the Emperor, (of whom I spoke before, 
Vopis. in Aureliano. ) did as much good, (at the least, won as many hearts,) when besieging the City Thyana, and threatening, because of their standing-out, to destroy as many as looked upon the wall, when he had taken it indeed, and his Soldiers gaped after the prey, and thirsted to shed the blood of the Citizens like water, he commanded all the dogs of that City to be killed: and this was all the blood that he would suffer to be shed. I make no doubt, I say, but he did as much good by this example of Clemency, 
Vopisc. in eadem.  as when he caused the legs of a Soldier that had abused himself, by abusing a woman, to be tied to the tops of two young saplings bowed-downe for the purpose, that by the recoiling and spirting up of the same, he might be rend asunder, as he was. Also, if another example were necessary, I am persuaded that Papyrius Cursor, that famous warrior, did as much good by the like example of Clemency that he showed, when calling hastily for the axe of justice, (as it might be the axe of the Tower,) and an offender that stood by looking for nothing but present death, 
Livius lib. 9  he caused the Executioner to let fly at a root or stub that marred the way; and so ended the execution. I say, I am persuaded he did as much good, (I am sure he got more love) than when he would have had his Magistrum Equitum to be put to death without mercy, because he fought with the enemy without his warrant, 
Livius lib. 8.  though it were to a public advantage. The truth is, that both Severity and Clemency have their place and use, but they that propend unto Clemency get more love, and they that propend unto severity, are holden to be rather Necessarij than Boni, (as it was said of one,) how much good soever they may otherwise be thought to do. The third special eye, is the eye of Majesty, and the same is of great force to scatter away evil. 
job 29.  The young men saw me, and hid themselves, and the aged arose, and stood up, said job of himself: and the like do diverse report of Cato the younger, that the wantoness of Rome were more afraid of him, than they were of all their gods: for if he were present, they would forbear to speak or do things uncomely upon the stage, but their gods they reverenced not; and so it is written, that the very cast of Alexander's eye (in his image) made wicked Cassander to startle and to blench; what would he have done, if he had been alive? 
Plutarch.  but I may not stay longer upon this point: Besides these eyes that I have recited, the King hath the eye of Prudence & Providence in his own head, and of care and circumspection in his Council and Nobles, these are trusted to look unto things throughout the Land, even from Dan to Beersheba, Ne quid respub. detrimenti capiat. Certainly, if he had but a small Barge to manage, and a handful of men to guide, a few eyes, and the same his own, might serve the turn: but now a great vessel, even a Galliasse, or rather Galliass are committed to his charge, therefore he had need of more eyes than his own, though he should have not only an eye upon his Sceptre, (which was the device or Emblem of the Kings of Egypt,) but also seven eyes upon one stone, as it is in Zecharie, and seven eyes like the Lamb, as it is in the Revelation. Counsellors therefore, 
Zechar. 3. Reuel. 5.  Lieutenants, Rulers, Magistrates, men of worth, men fearing God, and hating covetousness, as Moses speaketh, are necessary every where: where these are sufficient and faithful, there all things are carried well, whether the King be stirring or at his rest: but if these any where should either be ignorant and unsufficient, according to the saying of the Prophet, Who is blind as my servant? etc. or corrupt and unfaithful, 
Esai 42.  according to the saying of the same Prophet in the same place, Seeing many things, but thou observest them not. There the complaint of Dioclesian would soon be taken up, 
Vopiscus.  Bonus, cautus optimus, venditur Imperator, that is, The good Emperor, yea, the exceeding good Emperor for all his wariness is sold by them. But as Christ saith in the Gospel, Blessed are your eyes, for they see, etc. So we of this Land have cause to bless God, 
Matth. 13.  and think ourselves most blessed, in that God hath given us a King after his own heart, and after our own heart, who doth rule with wisdom, and govern with Counsel, who sitting in the Throne of judgement by himself, and by others, doth with the eyes of Majesty, gravity, severity, clemency, prudence in himself, and of circumspection and vigilancy in others his Delegates, so scatter away the evil of public scandal and enormity, out of Church and Commonweal, what by preventing them, that they grow not unto a head, what by cutting them off, when they are grown, that there is great hope in the mercies of God in Christ, that the evil of public calamity will be blown away, and scattered from us long and, even unto many generations. This God the Father grant for jesus Christ's sake; to whom with the holy Ghost, be honour and glory for ever, Amen.   

A SERMON UPON THE THIRTEENTH TO THE ROMANS. THE THIRTEENTH SERMON.  ROMANS 13. verse 3. 
Rulers are not a terror to good works but to the evil.  
AS Saint Paul saith of himself, that he was in a strait between two, having a desire to depart and to be with Christ, 
Phil. 1.  which was best of all; and having again an inclination to abide in the flesh for the good of the Saints: So I can say truly, that I stuck much and staggered at the first, whether it were fit for me to show myself in this place at this time or no. Certainly it were great pity, (and argueth but small charity) for a man, then to deny his voice unto the Church, when in all likelihood he may do it most good; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 
Eur●p. H●●ub.  Let two men make a speech tending to one purpose, the one of them being young or obscure, the other a man of years and of place, though their speeches should be never so like one to the other, yet they will not make the same impression, nor work the like effect. Therefore the Learned know, that in a City of Greece, when a base bad fellow made a good motion, which imported greatly the public, there stepped forth a bold plain man, and advised that a man of credit should take the word out of his mouth and urge it, that so it might find the better acceptance. This therefore was a motive to me one way, in respect of my years and place, on the other side, we have this treasure in earthen vessels, 
1 Cor. 4. Hieronym. ad Furiam.  (even the best of us have so,) and as Hierome saith, Velimus, Nolimus, senescimus, age stealeth upon us and begrayeth our head; so the infirmities of age do likewise attend us, nay accompany us, and grievously beset us; Hereupon it comes to pass, that one complaineth of the want of voice, another of memory, another of pregnancy, all of vigour and spirits, 
Virgil. aeneid· 2.  Sic fatus senior telumque imbelle sine ictu Coniicit, The old man threw a dart, it had been as good he had thrown a keck or a straw, 
Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Your strength is decayed now, you are not the same that you were; Now in this case, were it not better to avoid blame, than to deprecate it, as a wise Roman once told one? In the primitive time Prelates were so far from deprecating or excusing their boldness to preach, 
Cato Maior.  that chose some of them took it offensively, if any offered to preach in their presence. But what were their preachings? surely, rather confessions of their faith, to show that they were Orthodox, than laboured discourses, to make demonstration of their learning and eloquence. In the later corrupt times under Antichrist, they took a shorter & an easier course, when they came to a Cathedral out of their Diocese, they did not seek by sermoning or preaching to give their consent to the doctrine there established, but gate leave to say Mass at the high Altar, which cost them but a little pains, and which many of their grooms could do as well as themselves. Dixit adhuc aliquid? nile sanè; quid placet ergo? Lana Tarentino violas imitata veneno, that is, Did he make any speech? No, What did ye like in him then? He had a goodly gaudy Robe. This was not Honorificare Ministerium, but (See, 
Bernard. ) which Bernard by all means condemneth. Well, in this distraction, and mismaze, I think the middle-way to be the best way, that we neither venture too far, or too oft, lest we be taken tardy, and lest it should be said of us, as it is in the Gospel; This man began to build, 
Luke 14.  but could not go forward, nor yet be too long silent, lest we should seem to have forgotten our first love, 
Reuel. 2.  as it is in the Revelation, and lest the younger sort take example, nay warrantise from us to slack their pains. For a man of place, if he offend, committeth a double offence, by fault, and default, that is one way, and the same an hurt to himself: Again, by the hurt he doth unto others by his ill precedent. This is enough & too much for a Preface▪ For my Text, it containeth briefly, an answer to a secret objection that might be made. The Apostle had said before, even in the last words, that went before my Text; that they that resist the power, shall receive unto themselves damnation. Now hereupon some might infer, (as flesh and blood is apt to wrangle,) What? and must we then, ultrò os praebere, must we give our backs to the smiters, and our cheeks to the nippers, as Esay speaketh; must we suffer ourselves to be led as an Ox to the slaughter, and as a fool to the stocks, as it 〈◊〉 in the Proverbs? Why have we arms given us, 
Proverb. 7.  if we may not lift them up to defend ourselves? Why eyes, and feet, but to espy the danger, and to avoid it? If the case be such between the Magistrate and the inferior, it is no matter how soon we be out of the world, praestat semel mori quam semper mori. Thus some whom S. Paul thus coldly, and mildly answereth in my Text. The matter is not so difficult as you think, neither the remedy so far off, if you would look about you; It is not in heaven, that you should say, who shall ascend thither and fetch it us, neither is it beyond the Sea, that you should say, who shall bring it us thence? But what saith the Scripture, The Word is very near unto us, we may help ourselves, and save our skins if we will. Do well, embrace holiness, purity, righteousness, keep yourselves innocent from the great offences, free from presumptuous sins. Give unto Caesar the things that are Caesar's, obedience, honour, fear, etc. then there is no danger nor fear. Rulers are not fearful to them that do well, but to them that do ill. To this effect speaketh Saint Paul in my Text; Agreeable to that which Saint Peter hath, Who is he that will harm you, if ye be followers of that which is good? 
1 Pet. 3.  My method shall be this, First, I will consider with you, what Rulers be here meant? Secondly, to what persons, and for what causes they be fearful. Touching the first; Some Romanists will have no way but that Saint Paul speaking of Rulers and Powers, as he doth here in this Chapter, doth comprehend not only Civil but Ecclesiastical Rulers: Even such as the Apostle speaketh of 13. Helr. Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that must give account, 
Hebr. 13.  but herein I make no doubt but they are deceived. First, Chrysostome, 
Chrysostome.  (to whom themselves attribute much, and indeed he deserveth respect from all,) commenting upon this place of Saint Paul, ranketh Eccleisastics, even the greatest of them, among them that are to yield obedience to the Higher powers: therefore themselves cannot be the Higher powers here meant: For as no man can be father and son in one respect, no more can he be Superior and inferior. Now Chrysostom's words be these: Though thou be an Apostle, though an Evangelist, though a Prophet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Yea, whosoever thou art, thou must be obedient to the Higher powers. He addeth a reason, for obedience doth not overthrow piety, that is, It is no disgrace to the highest degree in the Church, to yield obedience to the Prince, and to his authority, to this effect Chrysostome, out of whose words we may conclude thus with Bernard: 
Bernard.  If an Apostle must be subject, than the Apostolic, he I mean of Rome, that claimeth from the Apostle Peter, he must be subject much rather, for Peter could not leave to his Successor a higher and freer estate than he had himself; But this he left unto him, Solicitudinem Ecclesiarum, as the same Bernard saith, a care for the Church. Bernard is bold, and addeth, Planum est Apostolis interdicitur dominatus, that is, It is evident, the Apostles are forbidden to domineer. Go your ways therefore and usurp unto yourself, 
Bernard. 2. d● considerate.  being a Successor of the Apostle, a Lordly domineering; you must leave one of them, either lordliness, or Apostolickenesse, you may not use both. Thus Bernard▪ But we have a greater testimony than of Bernard, or of Chrysostome either, the very letter of my Text, if you look unto it thoroughly, doth plainly evict, that the Apostle speaketh precisely of the obedience that is due to the Civil Magistrate. Hilary hath a good rule, Dictorum intelligentia, aut ex praeposilis, aut ex consequentibus expectetur, 
Hilar. 9 de Trin.  that is, The meaning of Texts of Scripture ought to be gathered, either from that which went before, or from that that follows after; and to like purpose speak the Rabbins, He that takes upon him to interpret a place in the Scripture, and doth not mark Mah tegamalah, umah lemattah, that is, What is above, and what is below, he perverteth the words of the living God. What is above ye have seen already, and ye have heard the Collection of Chrysostome, and of Bernard, namely, that subjection from the Highest Minister of the Church, without any exemption, or privilege for them at Rome is required. Now the same appeareth more plain by that which followeth. For doth not the Apostle make it manifest in the fourth verse, that he speaketh of that Ruler that beareth the Sword? Now to whom doth that belong? doth it belong to any but to the Civil Ruler? Indeed Boniface the eighth, he flourished, and braved it with his, Ecce duo gladij, Behold here are two swords, said Peter, therefore said Boniface, I am the highest Prince, not only the highest Priest, Emperor at the least, specially in the vacancy. Also john Archbishop of Milan, showed himself with a Cross in one hand, and a Sword in the other, as though it belonged to him to play Rex, and to play the warrior; but indeed these were exorbitances, and enormities from the prescript of Christ, 
M●tth. 19 2 Cor. 1●. 2 Cor. 1●. Ephes. 6. Heb●. 4.  from the beginning it was not so: They should have remembered that the weapons of our warfare are not carnal, yet mighty through God, to the pulling down of strong holds, etc. and the sword that they should have taken, was the sword of the Spirit, the Word of God, which entereth in, to the dividing asunder of the soul and spirit, and of the joints and marrow, etc. This would better become the Successor or follower of Peter, that was bid by his Lord to put up the material sword into his sheath. But we may say unto him as Bernard said to one of his predecessors, In his successisti non Petro, sed Constantino, that is, In these things you show yourself not the Successor of Peter, but of Constantine. This therefore is one reason, whereby we may prove the Civil Ruler precisely to be meant, for that he is said to bear the Sword. Another, and the same a strong one, may be gathered out of the sixth verse, where the paying of Tribute is mentioned. Now Tribute is not due to any but to them that have jura Regalia, which no Churchman ever could claim by virtue of his Priesthood, or Fatherhood either. There was once in England a young Earl made of an old Bishop, which same had Palatine power, which was little less than Regal; but he could not say as Saint Paul saith, I was freeborn; But as the Heathen Captain said there, 
Act. 2●.  with a great sum obtained I this freedom. So in the days of the Conqueror and his sons, Kings here: The man of Rome claimed Tribute from hence, because (forsooth) some of his Predecessors had Peter-pences from hence; but he was answered, that alms, and benevolence was one thing, Fealty and Tribute, another thing: If he would have more than Charity, he deserved to have even that taken from him. The truth is, that at the first, the Church had for her maintenance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Benevolences and Collections. Afterwards, when Emperors and Kings embraced the faith, they were made partakers of the good things of the Land with the rest of their subjects, & before many of them, and by name they were endowed with Tithes, and Glebes, yea, and Lordships also in Francke-alme, which they might claim and sue for as their dues, and so they did from time to time, and recovered: but Tribute, Custom, fear, honour, (vassalish-feare, vassalish-honour,) those belong properly, originally, fundamently, only to Sovereignty. So then, having proved sufficiently, that by Rulers in my Text, Civil Rulers are precisely meant, let us see more distinctly and particularly, what kind of Civil Rulers they be, that be meant. Tertullian in his book against Hermogenes, adoreth the fullness of the Scripture: and so he might, for therein all things are found, Quae continent fidem morésque vi●endi, that is, 
August. de doct. Christ.  Which contain faith and manners, etc. Chrysostome marveleth at the discretion of the woman of Canaan, for that neglecting to make the Apostles her spokesmen, she pressed forward, and petitioned Christ himself. For how many do forsake Christ, the Fountain of living water, and dig unto themselves pits, 
jerem. 2.  broken pits that will hold no water? I mean, how many do seek help of He-Saints and She-Saints, who if they were alive, would be angry with them for seeking their intercession, as though Christ sitting at the right-hand of God, & making intercession for us, were not able enough, and as though being touched with the feeling of our infirmities, and crying all day long, Behold me, Behold me, as it is in the Prophet; And, Come unto me all ye that labour and are laden, 
Esay 65. Math. 11.  as it is in the Gospel, he were not propense enough of himself to relieve us. For my part, I profess, that I stand here admi●abundus, and adorabundus, to consider how wisely, fully, and cautelously the Apostle beareth himself in his teaching, & phrasing, both in this verse, and that which went before. If he had said, Let every soul be subject to the Emperor, (and that, no question was a special part of his meaning,) than he might have been thought, not to have provided for those which lived then, or might live hereafter, under other kinds of Sovereigns, as Toparches, Terrarches, monarchs, and in popular States; therefore he speaketh in the abstract, [Higher Powers.] That the Exhortation might reach to the chief Rulers in all ages and Countries. Again, if he had named the Dignity and calling only, [Higher Powers,] and not spoken at all in the Concrete, Rulers, Ministers of God, Revengers, etc. then humorous fellows might cavil, that little or nothing were due to the persons of the Magistrates, whatsoever were due to their calling (as at this day, some law less fellows stick not to say, Put your Office aside, I am as good yourself:) Therefore as he calleth them before, Powers, so here he thinketh good to call them Rulers, which cometh to the same effect. Only this I must tell you, that some very probably do here restrain the word to inferior Magistrates, that bear ●ule and use the sword by Commission from the Highest. Indeed the Syriack Paraphraste translateth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in my Text, by Daiinei, that is, judges, & so doth the Arabic too, by Al-chacam, judges: The original whereof signifieth, Wisdom and Learning, wherewith judges are generally supposed to be furnished. So they as S. Paul saith out of the Law; that out of the mouth of two or three witnesses, 
2 Cor. 13.  every word shall be established: So since we have the judgement of two kinds of Learned men, (that I may not say two Churches, the Syriac, and the Arabic,) that by Rulers, judges are here meant, I think myself sufficiently warranted to apply my Text, and to peculiarize my speech to this Honourable Assembly. To proceed therefore, you know it was said in old time, What is a Magistrate else, but a speaking Law? Again, What is the Law else, but a dumb Magistrate? It is even so; if the Magistrate were always skilful and upright, there were but small use of Law; Again, if the Law were as active, as it is equal, (being made by common consent, and upon mature deliberation,) there were no great need of Magistrates. Therefore these things, be marvelous equally and profitably tempered, that both the Magistrate must consult the Law for direction, and again, The Law must crave aid of the Magistrate for execution. 
Ho●ace. — Alterius sic Altera poscit opem res, & coniurat amicè. The necessity of Magistracy appeareth hereby, that it was overruled long ago, (even in Nerva his time) that it is better to live in an Estate where the least offence, or the apparency of offence, is punished most rigorously, than under such a one where a man might do what he would without fear of punishment. For rigorousness or Tyranny is but like a tempest or whirlwind, that throweth down here and there a fruitful tree, and here and there peradventure a great tree, but confusion, or Anarchy like a deluge sweepeth all away, all the increase of the earth, and all the increase of cattle, and depopulateth whole Towns and Countries. Saint Paul saith, Who planteth a Vineyard, and eateth not of the fruit thereof? 
1 Cor. 9  or who feedeth a flock, and eateth not of the milk of the flock? Again, He that soweth, soweth in hope, and be that thresheth, thresheth in hope, that he may be partaker of his hope. It is not so where there be no Magistrates, for there the Proverb is fulfilled, that is extant, john 4. That one soweth, and another reapeth; And there the Amalekites, I mean irregular and unthrifty persons, children of Belial, they lie upon the Land like Grasshoppers for multitude, and eat up every green thing, and whatsoever is for sustenance, as it is in the 6. of judges, or like the Sabeans, job 1. 
judge 6. job 1.  They drive away our Oxen, even when they be at the plough, and our Asses as they are feeding. Therefore blessed be God for Laws, which are the rule of justice, and blessed be God for Magistrates, (judges by name) which are administers of the Law, for by their help we enjoy or recover every man his own, and dwell in safety under our Vines and Figtrees, from Dan to Beer-sheba, from one end of the Land unto the other, as in the days of Solomon. But on the contrary side, where there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only, stragglers, here to day, and away to morrow, where no man hearkeneth to another, and no man careth for another, as it is in the Tragedy; there Vivitur ex rapto non hospes ab hospite tutus. There by lying, and swearing, and killing, and whoring, 
Oui●. Host 4.  and stealing, they break forth and blood toucheth blood, yea, there truth faileth, and he that refraineth himself, maketh himself a prey, as it is in Esay. 
Esay 59  The necessity therefore that we stand in to have judges, being so great, and the commodity we reap by them being so singular, how beautiful upon the mountains ought their very feet to be that bring tidings of their coming, and with what alacrity should we receive them, even as Angels of God, at the leastwise, as the Deputies of our great King? What if they have ready the vengeance against all wilful and obstinate disobedience? yet unto the godly they appear, tanquam sidus salutare, as a comfortable star, and will help such to right that suffer wrong. What if they have in one hand a cup of trembling, the dregs whereof they cause the wicked of the Land to drink off, and sup up; yet in the other, they have Manna, and a white stone, and of the fruit of the Tree of life, that is in the midst of the garden, 
Reuel. 2.  (as it is in the Reve.) and the same they reach forth unto the innocent, and will not suffer a hair of their head to perish? And can such men be terrible unto any? they are not, but only to those whom their own conscience doth first terrify. 
Iu●enal. — Prima est haec ultio, quod se judice nemo nocens absoluitur, that is, This is the first torment that evil members do suffer, that their own conscience doth first scar them, and set before them the things that they have done: and then you know what Saint john saith: If our heart (or conscience) condemn us, 
1 john 3. 1 Cor. 4.  God is greater than our heart, and knoweth all things, and Saint Paul, God bringeth to light the hidden things of darkness, and maketh manifest the Counsels of the heart, and then every man hath praise of God, (1 Cor. 4.) It is meant, every man that doth well hath praise of God. It is written of Alcibiades, that hearing, that a shrewd indictment was framed against him, (when he was abroad in the service of his Country,) he betook himself to his heels, and being encountered and demanded by a friend of his, What he meant to shame himself and wrong his Country? Will ye not, said he, commend your cause to your Country, and trust it? Indeed, (said Alcibiades,) I'll trust it far; but when my life lies upon the stake, I will trust neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither, neither my native Country, nor my natural mother, lest in stead of a white Counter, she should cast a black-one into the bag, and so help to cast me away. Alcibiades, though he had been much honester than he was, yet might misdoubt the sequel of a trial in Athens, where the state was popular, and where matters were carried many times rather according unto passion, than according unto merit. Manus sustulerunt, Psephisma natum est, and then away with him, away with him. So the worthy Roman Orator, 
Cicer●.  that had made his Country as much bound unto him, for saving it from destruction, as himself was bound to his Country for his breeding and bringing up, might well be allowed to flee out of it, when his capital enemy ruled the roast, and was Tribune: (the Tribunes of Rome being of that Sovereign authority, that agreeing together, they might command the death of the greatest and most Peerless Peer, as appeareth by Pliny, lib. 7. cap. 45. 
Pli●. li. 7. ca 45.  where he speaketh of Metellus Macedonicus. This was a pitiful Estate, where they that were appointed for the safeguard and protection of the virtuous, proved many of them, authors of their bane and ruin. But yet it was not so bad as under Marius, when he returned from banishment: for being attended and accompanied by a company of Cutthroats, he gave them this watchword, that whomsoever he spoke not unto, or nodded at least, when he met him, they should repute him for an enemy, and kill him without mercy or judgement. Who would care to live under such a government, where living never so well, his life might so easily, and so wrongfully be taken from him? This may move us, beloved, to bless God for our times, for our godly Governors, for our wise Governors, under whom, if they may have their will, nothing but a man's own offence can condemn him. If they may have their will, I say, for sometimes there arise up false witnesses, which depose things they know not, and which were nothing so, and so bring a true man to his end. 
1 Reg. 21.  Was not Naboth the jezrelite overthrown by such a practice, 1 Reg. 21? Was not Stephen by the like, Acts 6.7? I forbear to recite Athanasius, and Narcissus with many other out of the ecclesiastic Story, which were some of them brought unto their death, othersome endangered by false witnesses. There is scarcely any that hears me this day, so void of experience, or so young, but he hath heard of some that suffered for a supposed offence, which not they but others had committed, and confessed so much at their end elsewhere. This is much to be lamented, but cannot by any means be remedied for that which is past, nor prevented for the time to come, except there were a Law made, that whosoever, either by forswearing himself, or procuring others to do the like, shall be the cause of death to an innocent man, shall suffer the punishment that he brought upon the other. This is that which is expressly commanded, Deut. 19 Life shall go for life, eye for eye, etc. where he speaketh of the punishment due unto false witnesses. 
Deut. 19  I read that in Tenedos, (a small Island, but there was sharp justice, it appeareth,) there was a Law, or Custom as strong as Law, that he that accused another of a capital crime, should have a naked Axe holden over his head, wherewith he was to be beheaded, if he did not prove his accusation. Now this was very hard, that it should be death to accuse one wrongfully; for it is necessary that there be accusers in a State, that they which be perfect may be known, and they that are faulty, may be found out; as it is very behooveful that there be dogs about a house to give warning of thieves, or suspected persons; yet as these, if they catch a true man by the bosom, deserve not only to be rebuked, but also to be banged, yea, and to have their legs broken: so it is not unjust, that the very accusing of a righteous man, if it be prosecuted with eagerness, and upon no probable ground, should be chastised, and fined deeply; but now when a man shall advisedly and maliciously forswear himself, and procure perjury from others, to compass and procure the death of the innocent, (whereby the said innocent perisheth,) then methinks it were pity, that he that was the author of death unto another, should himself suffer less than death: for he cometh within the compass of the eternal Law of God, mentioned in Genesis, He that sheddeth man's blood, by man shall his blood be shed. 
Genes. 9  (By man? By what man? A private man? No, but, gnal meimar daijanaija, that is, By the word or commandment of the judges, as the Chaldy Paraphrast doth rightly understand it,) and it is the voice of nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If a man suffer according to that which he hath done, much good may it do him. Thus much Adonibezeck, a man out of the Church, 
judges 1.  confessed, judges 1. that is, As I did to others, so God hath requited me, I cut from others their thumbs and great toes, and therefore I am justly served to have mine cut off. And therefore no marvel if Samuel told Agag; 
1 Sam. 15.  As thy sword hath made women childless, so shall thy mother be childless among women. This then is one mean to make Rulers, even good Rulers to be fearful, even to well-doers, because they may be carried away by false oaths: Another way to make them fearful, is, when he that is accused, is a plain simple man, and cannot speak for himself, and his accuser hath a shrewd head, and an ungracious tongue, wherewith he is so potent, that he is able to make that which is false, probable, and that which is probable, necessary; and consequently bear down his adversary (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is, An eloquent man will make one that is faultless, seem to be faulty. Now what is to be done in this case? I know, that the Law doth not allow him that is questioned for his life, either Advocate, or Counsellor; for it is presumed, that innocency, even alone, is hard enough for a hundred oppugners; And indeed Plutarch affirmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, That which is just, cannot be overcome: but yet he addeth in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, if it be well pleaded. Now then, if a man standing by should step forth, and say, I saw this man so many score miles off from the place wh●re, and when the deed should be done, therefore he cannot be the offender. If, I say, he should allege this, or the like circumstance being grounded upon truth, should this man be challenged as speaking against the King? I trow no. He doth not speak against the King, that speaketh for his true subject: but he speaketh against the King, that would have his true subject to be hanged. Tully averreth, that he that was seven hundred miles off, two days before the thing was done in Rome, could not possibly be present at the doing of it. This went for a good plea then, & carried. And truly, if any man at any time shall know so much, or to the like effect, for the justifying of him that standeth at the Bar, as he is bound in conscience to reveal it, (for this is to open the mouth for the dumb, 
Proverb. 31.  as Solomon speaketh,) so I make no doubt, but the Reverend judges would gladly hear him, and allow him. Thirdly, there is another mean to make judges terrible, even to good men, when one either corrupted by money, or bearing a secret malice unto a prisoner, findeth means to be one of the jury, and the prisoner suspecting nothing, doth not challenge him; now this is Ouem Lupo, as they say, for the juror craftily crept in, maketh a vow with himself either to hang the prisoner, or to starve his fellow jurors, at leastwise, to weary them, and to make them dance attendance after the judges into another County: This is hard, but I think it is not rare, for myself have heard one confess, that being unequally yoked with a tugger, he was fain full sore against his will, to bring in an innocent man guilty, for fear of some mischief towards himself. It was weakly done by him, to yield at last; for where is fortitude, and the patience of Saints, but to stand for Truth and justice, even unto death? Blessed are the dead that die so, for no question they die in the Lord. But yet this showeth what men be, if the judge do not carry an eye and a hand over them. It is certainly the extremity of iniquity to vow the destruction of the guiltless: and who can promise himself security, if such kind of persons be not looked unto and weeded out? By such Bonus, cautus, opt●mus, venditur Imperator, the judge though he be pious, and prudent is bought and sold, and made partaker of other men's sins, nay, the executioner of the malice of the wicked upon the the innocent, except he reprieve them: And so I make no doubt, but you, my Lord, do upon the least suspicion of foul play; and this is your honour before all men, that you are not swift to shed blood. Plutarch writeth of Marius, (of whom I spoke before) that when he heard his adversary Anthony was taken, he clapped his hands for joy, and could hardly be restrained from leaping from the table where he sat at supper, to see execution done in his own sight. The like is written of Nero, that he showed himself joyful, when he heard of the breaking of his Laws, because than he had both matter for his cruelty to work upon, and means to fill his coffers by confiscation. To be short, the like is written of Caligula, that other monster, that because he would have his Edicts violated, he caused them to be set up in dark by-corners, where they could hardly be seen, and to be written minutissimis literis, in the smallest glozing hand, that they could hardly be read, that so men might be ensnared at unawares. Bloody men which were desirous to have that done, which if t●ey had had aught of humanity in them, they would have studied to have prevented that it might not have been done! But they have received the wages of their cruelty, even in this world, for their name is become a wonderment and a Proverb, and an hissing, even unto all generations. On the other side, they that have been merciful, have left a good memory behind them, and all men speak of their praise, yea, though they were otherwise defective and faulty. Claudius was a weak man, (More foolish than my son Claudius, his mother used it as a Proverb, when he was a private man: and afterwards his inconsideration (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is much taxed,) yet how is the clemency he showed to one Titus junius remembered? This Titus junius, (belike some decayed Nobleman,) being amongst the guests that the Emperor had, (as he usually had many,) and supping at his Table, either at, or after supper, 
Tacit. annal. lib. 17.  slily conveys away a piece of plate; the Emperor observed it, or was made acquainted with it, yet would have nothing said unto him then, but the next time when he came, when all th● other guests were served in plate, he caused him to be served in earthenware, and thus he was judged of all, and rebuked of all, and this was all the punishment he suffered. So they that know Story, know that Gallienus was a bad man, and a worse Governor, yet an act of clemency that he did, got him much love, and covered many of his vices. The act of clemency was this: There was one that sold unto his Lady a counterfeit jewel, instead of a jewel of great price, and so cozened her of much money, she complaineth to the Emperor, & will have the Law executed in all rigour; to make the matter short, he seemeth to give way, and commands the offendor to be carried towards the Lion's den, and when he looked for nothing but death, and that a cruel one, by the teeth of a Lion; Behold in stead of a Lion rampant, there was let forth a Capon, and all men marvelling at it; the Crier was ready to proclaim, Impostor am fecit & passus est, Behold, the reward of a coozener, he cozened others, and now he is cozened himself, he was made to believe that he should die the death, and now he is suffered to live, and hath a Capon for his supper. This one fact of Gallienus purchased unto him exceeding much good will and great honour, and this showeth that nothing is better pleasing unto men, (if they be not turned savage) than clemency. On the other side, let a man have never so many virtues, yet if he be severe, too severe, he may be feared, but he will never be loved, no, nor much honoured neither. Aurelian may be an example hereof, who for all his valour and prowess, wherein he did excel all the men of his time, got in the end, but this dry cold commendation, that he was a Prince rather necessary than good: What then, do I speak against justice, which is the strength and bulwark of a Commonweal? No, nor against severity neither, that is to say, strait justice, which is sometimes necessary: but against whom? against them that are frozen in their dregs, 
Zephan. that is, curdled or thickened upon their lees.  and seem to say in their hearts, the Lord will do neither good, nor evil, that is, against Atheists; against them that enter into houses, and carry away captive men and women laden with sin, and reconcile them to a Foreign Power, whereby they overthrow not only the faith of many, but also their Allegiance, that is, against treacherous seducers. Thirdly, against them that have been before you twice or thrice before, and have proceeded from bad to worse, from pilfering to robbing, from robbing to killing, etc. against these there is no Law too sharp, and concerning them you may say as Hieronyme writeth to Amandus, 
Hieron. Amand●.  Non parcimus, ut parcamus, saevimus ut misereamur, that is, We do not spare these that we may spare the Commonweal, we show no mercy unto these, that we may show mercy unto the Commonweal. And as Solomon said of joab, 
1 Kings 1.  who had killed two men one after another, and both of them better than himself, His blood be upon his own head, I and my father's house are guiltless; Or as the same Solomon said unto Shemei in effect; 
Ibid.  Thou knowest I pardoned thee once before, when thou didst villainously abuse my father, (this because my father would have it so,) Thou knowest that I did straightly charge thee, that thou shouldest not go out of jerusalem; Why then didst thou not take warning? Why hast thou not kept the oath of the Lord, and the commandment which I laid upon thee? Go● Officer, fall upon him, & kill him. Who can deny, but the condemnation of these men was just? So was also Adoniah his, 
1 Kings 2.  who having been pardoned for his ambitious and seditious practices before, fell into the like offence again, and so received the wages of his iniquity? But now when a man is overtaken with a fault, (as the Apostle speaketh,) and offendeth by infirmity, not with a high hand, as Moses speaketh; that is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrogantly, presumptuously, 
Gal. 6. Num. 15.  (as Shelomoh expoundeth it) not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an uncovered face, that is, impudently, (as Onkel●s taketh it,) I say, when a poor David, as it were, would borrow a sheep of carlish Nabal, that would be loath to give him a sheepshead to save his life, and the lives of his hungerbitten children: I grant theft, is theft by whomsoever it is committed, 
2 Thess. 3.  and every one should eat his own bread, and they that cannot dig, should not be ashamed to beg, and if one will not give, another will peradventure; but yet the belly is an unruly evil, (as Saint james saith of the tongue,) and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a pernicious evil, that forceth a man to remember it whether he will or no, 
james 3. Odyss. 11. job 1.  as Homer saith: And skin for skin, and all that a man hath will he give for his life; the Devil himself confessed. Now in this case of necessity, Saul was cruel, that would have jonathan put to death, 
1 Sam. 14.  for taking a little honey upon the point of his Spear, when he was ready to faint, 
1 Sam. 14.  1 Sam. 14. and men do not despise a Thief, that stealeth to satisfy his soul because he is hungry, as Solomon saith, 
Prover. 6.  Proverbs 6. In my conscience I am persuaded, that whomsoever your Honours forgive upon these terms, the King forgiveth, and whomsoever the King forgiveth, God forgiveth, yea, and God will forgive you the rather, for forgiving. O, but the Law is against it, and judges are but the mouths and interpreters of the Law; and as the great Warrior writeth, Aliae sunt partes Imperatoris, 
Caesar.  aliae Legati, that is, The General may do that, which the greatest Officer under him cannot; So judges are tied to the prescript of the Law, and mercy they must leave to the Sovereign. I answer, that if the King hath prescribed them a strait observing of the letter, and have left nothing to their godly discretion, and conscionable consideration, than I have no more to say; they are tied by their Allegiance to yield absolute obedience. Obedience in this case is better than sacrifice, 
1 Sam. 15.  yea, better than mercy itself, which is the best sacrifice. Otherwise, if the King say thus unto you, I have appointed you in my place, to minister justice unto my people, and you may meet with many circumstances, which the Law that is general cannot provide for; look what your heart tells you, that myself would do if I were there in person, that stick not to do, I will allow you, or excuse you; then me thinks you have your Dormant-warrant, as it were, and then you shall please better in losing a point of the Law, than in straining it too hard. This is true, that as the Magistrate must be very unwilling to draw blood, (like as the Physician proceedeth unwillingly, ad urendum & secandum, that is, To use the hot-iron or the knife,) so he must always beware, lest the complaint of Lucan be taken up against him, 
Lucan.  Excessit medicina modum; The purgation was too strong, he drew too many ounces of blood from the patient. Oh, that it might be many times said of a Circuit, which was once said of Archidamus his victory, yea, of Alexander Severus his Reign, that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without shedding of blood. The cause hereof is not want of bowels in the judges, who, I persuade myself, desire to be merciful, as their heavenly Father is merciful, and do bleed inwardly, when they are to give Sentence, with such commiseration, as God shows himself to have, 
Host 11. Esai 27.  Host 11. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? And in Esay 27. Who will set the briers and thorns against me in battle? So the judges speak, Oh that our Sentence tended to the destruction of things without life, or at the most of dumb creatures, and not of reasonable creatures, 
Act. 1●  made of the same blood that we are, and partakers with us of the heavenly calling! But how then can the Commonweal be upholden? for thus it must be, exemplary justice must be showed, or else all will go to havoc. Thus they complain, and therefore the fault is not in them, that their Circuit is not without blood, but the fault is in the multitude and heinousness of offences, which maketh them against their will to charge and command, as the Roman did in old time; I, Lictor, colliga manus, caput obnubito, infelici arbori suspendito; yea, and this maketh them that are condemned, many of them, to confess as the Poet did, Ipsaque delictis victa est Clementia nostris: Our offences were of that nature, that clemency itself could not pardon them. Nothing in a manner can be required or desired either of the good judges of this tim● and namely, of these before whom I speak, except it should 〈◊〉 this, 
2 Cor. 6.  (See how my mouth is open unto you, how my heart is enlarged, as Saint Paul speaketh) namely, that you would not suffer any to suffer death, whom their book, if they could read, would save. For how few offences be now left to the benefit of the book? not Treason, or petite-treason, (God forbid they should,) or murder, or stab, or rape, or burglary, or robbery, or horse or mare-stealing, or purse-cutting, or picking, or any such grievous or odious crime; only for the stealing of Ox or Cow, which cannot be driven far; or of pig, or sheep, which be but little worth; for these and such petite-matters, they may have their book, yea, and they can have their book but once in their lives neither; if they offend again, they die without mercy. And shall the committing of a small offence, and the committing of it but once, bring destruction upon a penitent person, that peradventure hath wife and children? and all, because he cannot read, which was not his fault, but his parents, and which now if he could do, were to no purpose? for as the King of Gath said, Have I need of mad men? so we may say, 
1 Sam. 21.  Hath the Church need of Stigmatics, of such as have been burnt in the hand? Ratio legis, anima legis, the reason, why a Law was made, that is the soul of the Law, when the reason ceaseth, the Law may be spared. In the former Martial times, when every man 
a Hebr. Stood, gnamadiem.  leaned upon his sword, as the Prophet speaketh; 
Ezec. 33.26.  and bookishness was counted cowardliness, (as it is also at this day in many parts of Turkey,) there was some reason to grant some privilege or immunity, to such as showed any desire to be learned, to the end that learning might be more generally embraced. But now the case is altered, there is not so much doubt, lest too few should put their hand to this plough, as lest too many, and the people are rather to be restrained from offering their sons to the Church, 
Exod. 36.  (as Moses put back many of the people's offerings for the Tabernacle, Exod. 36.) than to be incited forward: therefore they that are thought worthy to live by their book, it is pity but they should live even without the book. So might the Ordinary be eased of his duty of attendance, (which at the first, as it seemeth to me, was voluntary, if he lusted, he might challenge for the Church, but now is made necessary, and the neglect finable somewhere,) but specially, so might his Deputy be discharged from the sin of untruth, for calling evil, good; a bad reader, a good reader; which he must be fain to do sometimes, or else he will be called as Moses was by his wife, 
Exod. 4.  a bloody man, a bloody husband. But this can hardly be done without a Parliament, I believe verily; yea, and I believe this too, that no man would do it more willingly than your Lordship, if you had warrant for it; but now until you have warrant by Parliament or otherwise, I hope I shall not offend, if I request you, (and indeed I do request you,) to hold on your charitable course of repriving, yea, and to increase therein, even to reprieve all such that might be saved by their books, (if they could read.) Now whereas it is objected that once in the Gaol, and never good again, there they learn to be their perfect craftsmasters in all kinds of lewdness and villainy, yea, by this means the Country would be charged with keeping them, that is overcharged already; I answer briefly, and for the former point touching their incorrigibleness, this, 
Hebr. 6.  that I hope for better things, and things that accompany salvation, howsoever some speak to the contrary. When I find in Saint Paul, 
Philemon.  that One simus a runneagate, and unprofitable, became afterwards profitable to his master and to others, yea became a faithful Minister, (if the report be true in the Canons of the Apostles, Can. 31.) When I find that Marie Magdalene, 
Luke 8.  which had been possessed of seven Devils, (seven, that is, many, and many: Devils; that is, foul vices, whereof the Devil was the instiller, and persuader,) to become Christ's Oastesse, nay, Disciple, and to have a special praise in the Gospel; Briefly, when I find the domestickes of Narcissus, (Narcissus, as bad a man, and as odious, as any lived in his time,) who in all likelihood were most impure, and abominable, seeing, and learning such things of their master, who were most shameful, (for like pot, like cover, like master, like man;) Then, I say, (to omit other testimonies that might be produced to this purpose out of all monuments in all ages,) to be saluted by Saint Paul, Rom. 16. as being of the household of faith, and in all probability true converts; 
Rom. 16.  I will not despair of any man's conversion that breatheth, while I breathe; he may stand, for God is able to make him stand; he may scape out of the snares of the Devil, 
2 Tim. 2.  for God giveth grace so to do; he may have a will and ability to do that which is good, for God worketh both. 
Phil. 2.  This for answer to the former imputation of incorrigibleness. To the later, of charging the Country by their living, and so consequently by their maintenance in Gaol, it is so sordid, that it cannot be touched without the dishonour of the Country. It bringeth me into remembrance of the barbarous and inhuman dealing of them of Sparta, (for which they were condemned by their fellow-miscreants,) whose manner was, when any infants were borne lame or unlusty, to cast them unto a by-place, (they called it Apotheta,) some pit or ditch chosen for the purpose, that so their mothers, forsooth, 
Plutarch. in Lycurgus.  might be freed from a great deal of pains in looking unto them, and themselves from a great deal of misery to be endured in the world, but specially that the State might be eased of a great deal of trouble and charge. Brethren, let me speak unto you freely of the City of Sparta, (as Saint Peter saith Acts, 2. Let me speak unto you freely of the Patriarch David,) it had been better that Sparta had been made a fish-poole, or been swallowed up of an earthquake, as many better Cities have been, than that so many examples of more than inhuman immanity should have been showed by it. To be short, it putteth me in mind of the vile speech of Plautus, so much detested by Lactantius: Plautus had said, He doth very ill, that giveth an alms to a beggar, Nam & illud quod dat perit, & illi producit vitam ad miseriam, that is, For both that which he giveth is lost, and by lengthening the beggar's life, he doth but lengthen his misery. This speech of Plautus, Lactantius, as I told you, doth hold for detestable; 
Lactan. lib. 6. cap. 11.  and so he might well, for it is an enemy to charity, without which no man shall see the Lord, and crosseth, and confronteth the purpose and providence of God, as much as sin may do; For God therefore causeth some to be poor, & some to be rich, that not only the poor might be more humble, and the rich more thankful, but he by communicating the offices of giving and receiving, Christian neighbourhood and love might be the better maintained and increased. Therefore let this be no motive unto us, to shift poor souls away, because they seem to stand in our way, because we must be at some three halfpenny charge upon them, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Aristophan. in Ran.  that is, Oh two halfpences, what force are ye of, to save or to kill, said one in the Comedy!) but we must remember that we are commanded to cast our bread upon the waters, 
Eccles. 11.  (Eccles. 11.) even where we think it cast away, and that we are promised after many days we shall find it; Again, 
2 Cor. 9  He that soweth sparingly, shall reap sparingly, and he that soweth liberally, shall reap liberally. Albeit it would seem, a small liberality would serve the turn, if good order were taken. For they that of themselves can be content to work for their living in the Gaol before their trial, when they are not sure of life, why should they not be much more willing after their reprivall, when their life seemeth to be given them for a prey? If the worst come to the worst, they may be forced to work: for they ought not to look for more favour, than they who are in an house of correction, where he that will not labour, is not suffered to eat. Thus, 
1 Cor. 7.  as Saint Paul saith, concerning Virgins, I have no commandment of the Lord, yet I give my judgement, as one that hath obtained mercy of the Lord to be faithful: So I have been bold, even without warrant or commission, to show what I think to be the more excellent way, for merciful proceeding towards them that be light offenders, and I wish with the Greek Orator, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and with the Latin Poet, Vive, vale, si quid novisti rectius istis, Candidus imperti, si non his utere mecum. Well, I have treated of Rulers, and showed, first, that Civil Rulers are here meant, and not Ecclesiastic; Secondly, that in the judgement of the Syriac and Arabic Paraphrasts, judges and the like Magistrates are specially pointed at. Thirdly, that there is no reason, that they should be esteemed for terrible, and that they are not of themselves terrible to any, but only to such, as have a terrified, that is, a guilty conscience. As for good men and innocent, to them they are not terrible, but per accidens, namely; First, if false forsworn witnesses have their scope against them. Secondly, if they being not well able to speak for themselves, such as can help them, and give testimony to their innocency, should be repelled. Thirdly, if any corrupt or malicious persons, that have vowed their destruction, should be suffered to pass upon their trial, Lastly, if they should not find favour to be reprived either in a doubtful case, (or for a small offence) notwithstanding they cannot read. In this case in my poor opinion, (I know not how politic it may be thought, but sure I am, it is charitable,) mercy should 
* Or glory, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) jam. 2,  triumph against judgement, (as the Apostle speaketh.) Thus far I have proceeded already; now by the tenor of my Text I am tolled-on, to answer an objection against Saint Paul's speech, namely, how he could say truly, that Rulers were not terrible in his time, when Nero that ruled the roast then, was such a monstrous Tyrant, 
Tertull.  even such a one, that Tertullian saith, It was no discredit unto the Christians, but rather an honour, that he was the first that lifted up his hand against them; having first been at defiance with all virtue. This for the chiefest Ruler; As for his Delegates, 
Sueton.  Scholars know out of Suetonius what was the Commission he gave unto them, namely, to pill and paul, and ransack, and take such order, (or rather disorder,) that no man should think any thing he had to be his own, but that all should be brought tumbling into the Tyrant's coffers. And must not such Rulers. High, and low, necessarily appear terrible? This is one point therefore, that I might discourse upon, if the time were not past. Secondly, having showed how Rulers are terrible to evil doers, I might take occasion by that which followeth immediately, to show how by their institution they are comfortable to the pious and virtuous; but one contrary may easily be understood by another; This for the latter point; and for the former you are to understand, that Paul wrote not this Epistle to serve for Nero's time only, but for all succeeding ages; And therefore though he were as bad as bad might be, yet there might come worthy Princes after him, and again, though many of his Officers were bad like their Master, yet he had many good. Howsoever their persons were bad, yet their calling was sacred and venerable, and therefore their faults to be winked at, and their manners to be endured. I forbear to be further troublesome. The Lord give a blessing to that which hath been spoken already, Amen.   

A SERMON UPON THE FIRST OF SAMVEL. THE FOURETEENTH SERMON.  1 SAMVEL 25. verse 29. 
Yet a man is risen to pursue thee, and to seek thy soul: but the soul of my Lord shall be bound in the bundle of life, with the Lord thy God, and the souls, (Hebr. soul,) of thine enemies, them shall he sling out, as out of the middle of a sling.  
MY Text is a part of the Supplicatory Oration that Abigail, the wife of Nabal, made unto David, when he was coming against her, and her husband and their family, in fury and in wrath. In which Oration, she showeth so much wise eloquence, and eloquent wisdom, that neither Aspasia or Hortensia, so much praised by the Grecians and Romans: No, nor the woman of Tekoa, and of Abel, surnamed The wise woman, 
2 Sam. 14. 2 Sam. 20.  2 Sam. 14. 2 Sam. 20. may in any degree be compared to her. My husband (saith she,) that did thee wrong in not doing thee kindness, is but a fool, (I am sorry, and ashamed to say so much, but, Nuda nudè loquor, It is in vain to cast a covering upon that which will not be hid, 
Bernard. ) fool is his name, and folly is with him, and wilt thou put thy wit to a fool's wit? What wisdom? Secondly, Myself, whom thou mightest think to have more wit, (certainly I had better breeding, and another spirit hath appeared in me than in him,) was by great mishap out of the way, when thy messengers came; and wilt thou turn casum in consilium, and punish mischance for miscarriage? what equity? Thirdly, look upon thyself, and what is fit for thee to do: the eyes of all Israel are cast upon thee, and hitherto thou hast been esteemed to fight the battles of the Lord, and wilt thou now fight thine own battles, and revenge thyself upon an ill-nurtured clown? upon a feeble woman? upon innocent hinds? what manhood? Lastly, if I, or my husband, or our people have done thee any wrong, I am present here to make satisfaction. Behold, I have brought thee a present of such and such things, (the best things that we have,) for the relief of thyself and thy Soldiers; I have not sent i●▪ but have brought it myself, who do beseech thee upon my bended knees, to remit the oversights of thy servants, even I beseech thee, who am one of thy Votaries, and do pray God daily for thee, that he would settle thee in the Kingdom whereto thou art already anointed; and canst thou despise so great affection? so great devotion? Thus Abigail; And who ever would have thought, that such a woman could have been so unhappy, as to be matched to such a man? and again, who would think that any man could be so vile and naught, as not to be bettered by such a woman? but this is that, that Solomon saith, 
Prou. 27.  Bray a fool in a mort●r, and his folly will not depart from him; and this is that which we use to say in our Proverb, Where lands and goods are only looked after, there the Devil may be thought to ask the Banes. It is to be presumed, that Nabals' wealth, and not his worth, was put in the Balance; this made Abigail, 
Horace.  or her friends fond of him, Et bene nummatum decorat Suadela Venusque, that is, Is any man rich? Then he is a wise man, an eloquent man, a proper man, and worthy a Lady. All that may be said for Abigail, and her friends, their excuse is this, that peradventure they had hope to do some good upon him, to refine him, 
1 Cor. 7.16.  to remould him: For how knowest thou O woman, whether thou shalt save thy husband, and how knowest thou, O man, whether thou shalt save thy wife? I answer briefly, that S. Paul speaketh in that place of such as are married already, whom he would not have to think of parting or breaking, upon whatsoever pretext or surmise of less belief, or worse belief. But if ye ask his judgement concerning them that are to be married, he showeth it plainly in the same Chapter, verse 39 A widow is free to marry with whom she will, 
verse 39 Te●tull. ad uxorem.  only in the Lord; that is, in nomine Domini, quod est indubitatè Christiano, that is, In the name of the Lord, which is without doubt, to a Christian. Thus Tertullian in the second book to his wife, and to the same effect his disciple Hierome. So, again the Apostle ruleth it, 
Hieron. 1. Con●. jovinian.  Be not unequally yoked with infidels. We must not be yoked with them in any near society or conjunction; than not in marriage, which is the nearest of all. Touching the hope of doing some good upon them, I grant that Charity hopeth all things, and consequently the best; 
1 Cor. 13.  but yet wisdom feareth the worst. And if two Apples be set together, the one a rotten one, the other a sound one; the rotten one is not sweetened by the sound, but the sound is tainted by the rotten. Understand what I say, and the Lord give you understanding in all things. Have ye not heard of that foul Lake in the Land of jury, 
2 Tim. 2.  called the dead Sea? It is observed by Geographers, that it is never the sweeter, or the wholesommer, for all that the sweet river jordan runneth into it. Do you not remember what Solomon saith in the 10. of the Book of the Preacher, Dead flies corrupt the ointment of the Apothecary? Mark, 
Eccles. 10.  the dead flies are not mended by the precious ointment, but the precious ointment is marred by the dead flies. The note is this; Nabal the husband is never the better for Abigail his good wife, for aught that doth appear; but Abigail the worse for Nabal it is to be suspected; therefore beware of such conjunctions. Well having spoken so much of the speaker Abigail, and her mate, let us come now to the speech itself, Yet a man is risen up, etc. Of this speech there be two parts, An Indignation, and an Omination; The Indignation in the former part of the verse, in these words, Yet a man is risen up to pursue thee, and to seek thy soul. The Omination in the words that follow, But the soul of my Lord shall be bound, etc. The Indignation was grounded (no question) upon two apparent causes, to wit, Saul's ingratitude and envy, for which Abigail doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, show herself aggrieved and offended. Yet a man, etc. The Omination hath two parts, the former presageth, (wisheth at least,) all good unto David, and the later, Confusion to his implacable enemies. Touching the first part, and the first ground of Abigails indignation, to wit, ingratitude the same is a foul sin, I pray God it be not found in the house of jacob, as the Wise man speaketh in another case; but it is to be doubted, nay, it is certain, that it ever was, and ever will be among the children of disobedience. It is strange, weeds do not grow in all grounds, if in moist, than not in dry; if in dry, than not in moist; this commonly; neither do they grow in all times of the year; some be not up before April, some be not before May or june, and in Winter most of them do wither away, and are gone: So wild beasts, and strange birds be in few places. If you will see the Crocodyle, you must go into Egypt▪ if the Ostrich, into Barbary or Ethiopia; if the Rhinoceros, you must go into India; if the Alce, unto Polonia, etc. In a word, if you will see the Tsijm, you must go into the wildernesses, if Iijm, into the Lands. In like manner, monstrous birds are very rare, (God be thanked) scarce one in many years; How happeneth it then that ingratitude should be so common, and fill so much ground, Towns, Villages, streets, houses, and what not? It is observed by Naturalists, yea, 
Herodot. lib. 3.  and by Herodotus himself, that those beasts that be for man's meat, are very fruitful, as for example, the Hare, who is of strange fecundity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, she is ever breeding, ever bagged; On the other side, the Lioness bringeth forth but once, and then her matrix is spoilt, as also they write of the Viper, that the brood destroys the dam. I know these things are contradicted by some, but the current of antiquity goeth as I have reported. For the point, Ingratitude certainly is a very malignant beast, or rather monster, and therefore we had need to pray against the increase of it, 
Host 9  as the Prophet Hosea doth against Ephraim, O Lord give them, What wilt thou give them? barren wombs (or aborting wombs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and dry breasts. And with the words of the Poet against an odious man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Homer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3.  that is, O I would thou hadst never been borne, at the least, I would thou hadst never been married, (that we might have no more of thy brood!) Now the causes of Ingratitude do proceed, partly from the giver, partly from the receiver; From the giver, if it be apparent, that he doth it with an unwilling mind, 
Guicciard.  as for example: It is written of Clement the seventh, that whatsoever he gave, it was, as it were, extorted from him. Secondly, If he gave it with an ill-liberall hand, as it is written of Galba, 
Plutarch. Crede mihi qu●uis ingentia Posthume dones, Authoris per●unt garrulitate su●.  that he gave pinchingly, and minchingly, as though he had not been Emperor, but a bare Steward. Thirdly, if he brag much of that which he hath done for a man, and do twyte and reproach the receiver, than they make themselves, after a sort amends, and deserve but small recompense from the benefited. 
Hora●. Pompey.  Haec seges ingratos tulit, & feret omnibus annis; It is written of a noble Roman, that he never requested any thing, but with shamefastness; neither granted any thing but with cheerfulness. It is dictated by a wise Grecian, He that bestoweth any thing, 
Demos●hen.  should presently forget it; but he that receiveth it, should always remember it. If these things were duly considered, there would be less ingratitude in the world. Now as these causes of ingratitude proceed from the giver: so the receiver hath in him many times the causes thereof; but amongst those causes none more general, or of more force than pride and overweening. Remember the example of Parry the Traitor. Our late Queen (of famous memory,) gave him his pardon, after he was condemned to dye for a foul offence. Did he take it to the heart? No, he made but a pegh at it, saying, She gave me that, that without cruelty she could not take from me, I had served her long. So the Gunpowder Traitors, (the memorial of whose confusion, as also Gods gracious preserving of our Gracious King, and the whole State, we celebrate this Day with all thankfulness,) had received great favours from his Majesty, liberty of body to go whither they would, liberty of conscience to believe as they lusted, liberty of access to the Court, without any touch of disgrace or exception against their person for their Religion, but yet all this was nothing, they thought they were worthy of a great deal more, even to be made Princes, at the least Privy Counsellors, at the least, to have up the Mass again, at the least, to have a general toleration. Thus as Caesar Borgia, (a wicked son of a most Atheistical father,) said and bragged, that either he would be Caesar, that is, a Sovereign Commander, or no body, and so became no body: And as Saint Augustine saith of Adam, that by abusing his freewill, he lost his freewill, and undid himself: 
August. Enc●●●. ad Laurentium, cap. 30.  So these Giantlike Conspirators, by not knowing themselves, and by proceeding from Pride, to ungratefulness, from ungratefulness, to malcontentedness, from male-contentednes, to disloyalty, nay, hellish designs, undid both themselves, and theirs for the present, and have left none other memory behind them, but of infamy. But to return to Saul, he surely was very unthankful towards David, but not unthankful only, but also envious. After the women came forth with Tabrets', and such other kinds of instruments of melody, and sang this song, 
1 Sam. 18.  Saul hath slain his thousand, and David his ten thousand, the Text saith, that Saul had an eye unto him from that day: without doubt, it is not amiss, that the Prince should have an eye unto his subject, and the Master or Lord unto his servant, though otherwise they trust them far: For the eye of the Owner feedeth the horse, and the feet of the Owner fatteth the ground, (Pliny reporteth these speeches to have been used with the Romans for Proverbs. 
Pliny. ) Therefore the eye of inspection or circumspection is necessary. But now to look upon one with an evil eye, as it is written of Laban, 
Gen. 31.  that his countenance was not towards jacob, as in former time, to envy one brother, or one neighbour's well-doing; to make his virtues less than they be, and his faults greater; to make his commings-in greater than they be, and his charges less, to have the same eye that Saint Mark speaketh of, Out of the heart proceed evil thoughts, adulteries, 
Mark 7.  fornications, and (amongst other vices) an evil eye, (a strange Hieroglyph, for an eye to come out of the heart, but the Hebrews did, and do express thereby envy,) this is such a thing as God ever abhorred, and reasonable men, not only good men, should detest: For why should any man's eye be evil, because Gods is good? why should any grudge at the master of the house, for using his liberty in his own, in dealing to some more, to some less, when he that receiveth least, receiveth more than he deserveth? 
Demosth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, If any man have much; and do us no wrong (therewith) why should we envy him? It was the voice of Nature in Demosthenes; yet for all that the world is the world, like itself, ever full of envy, 
Genes. 37.3.  and monstrous envy. joseph was envied by his own brethren, and not by one or two of them, but by them all, for his gay childish coat his father had made him: So we read that in Italy, a brother, & the same a Cardinal, plucked out his brother's eyes, 
Carstin. Esb.  because they were more amiable than his. So I remember the time, and know the place, when one Tradesman dashed out the brains of his neighbour, for none other offence, as he confessed at the time of his execution, but that God blessed the other more than himself. Lastly, he knoweth nothing in Story, that doth not know, that many battles have been wretchedly lost by the malignity of Captains, which chose rather to undo their Country & themselves too, than that such a Commander whom they envied, should get the glory of a field won. This kind of envying, many Schoolmen have esteemed to be the sin against the holy Ghost, 
Matth. 12.  whereof it is said, that it shall never be forgiven. I dare not say so, exceptit be joined with despiteful blasphemy, and final impenitency: yet this I make no doubt of, that if it be not the sin against the holy Ghost, yet it is a sin against the holy Ghost, and against the Father and Son too: therefore heinous and dangerous. jacob was not content to curse the wrath and rage of Simeon, 
Gen. 49.  and Levi, Cursed be their wrath, for it was fierce, and their rage, for it was cruel: but added moreover, Into their secret let not my soul come, my glory, be not thou joined with their assembly: he meant, that by his good will, he would have no commerce with them, but would shun and abhor them as noisome beasts or serpents. And so, Brethren, do not ye think, that ye have done your duty, when ye have cried out upon Saul, saying, What a cankered wretch was he, & c? But be you ware that you do not imitate his evil deeds, lest ye be made partakers of his plagues. He was very envious as ye heard, even now: & he was very unthankful, as you partly heard before; & for both these he is girded at by Abigail in my Text, as I think good now further to declare unto you. 
1 Sam. 16.23.  [Yet a man is risen to pursue thee, etc.] As if he said, Notwithstanding thou wast his Musician and delightedst him with thy Harpy, nay, his Physician, and easedst him in his mad fits, when an evil spirit sent of God vexed him, Yet he is risen up to persecute thee, etc. Notwithstanding thou didst put thy life in thine hand, and encountredst the Philistine and destroyedst him, delivering thereby Saul from a great deal of fear, and Israel from a great deal of shame, 
1 Sam. 17.  yet he is risen up again against thee, 
1 Sam. 18.  etc. notwithstanding thou didst marry his own daughter, and instead of receiving Dowry from him, didst pay him as it were for a Dowry, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) two hundred foreskinnes of the Philistines, yet he is risen up against thee, etc. Lastly, Notwithstanding thou didst that, that few others would have done, namely, to spare him, when thou hadst him at an advantage, and mightest have nailed him to the ground, 
1 Sam. 24.  and so gotten present possession of a Kingdom, yet he is risen up against thee, etc. Thus she amplifieth or aggravateth the offence, by the worthiness of the person against whom it was committed: so doth she also, by the unworthiness of the person offending; [A man is risen up,] She doth not say Geber, for that may signify a strange man, nor yet Ish, for that may signify a worthy man, (Benei-Ish, worthy men, extraordinary men,) but Adam, an ordinary man, a natural man, one that is of the earth, that is earthly-minded and appointed; and wilt thou fear such a one? But why did she not say that the King was risen up against him? did she not take Saul for King any longer, now he was become a Tyrant, and persecuted the faithful? Yes, no doubt, for the Jesuits were not then borne, nor their doctrine broached, to wit, that subjects may lawfully take arms against their Prince, as soon as they become Tyrants, and enemies to the faith in the language of the man of Rome. This is not that fire, that Christ saith he came to cast upon the earth; the fire of teaching the truth, the fire of rebuking sin, 
Luke 12.49.  the fire of convicting errors, the fire of the Spirit that worketh all in all; but this is that fire, that Saint james speaketh of, that inflameth the course, (or wheel) of Nature, and itself is inflamed of hell. Therefore as God saith to Adam, Dust thou art, 
jam. 3.6. Genes. 3.19.  and to dust thou shalt return; so we say of that devilish doctrine; From hell it came, and to hell let it return. But yet why did not Abigail call him King? was it of contempt? No, but of caution: for she was very wise, she lay at the mercy of David, and knew that it was as easy for him to kill her, as to speak the word, therefore she keepeth herself in clouds & generalities, for fear of offending before the time. [A man is risen,] You know him as well as I, I need not name him; and your enemies shall be slinged out, 
Psal. 112.5.  whether they be of high degree or low degree, I will not meddle. This is not to equivocate, as the Jesuits practice, yea teach, be it spoken to their shame; But this is to order one's 
* Hebr. iecalcel debarain bemishpat, that is, He ordereth, (or measureth) his words, (or matters) with discretion, (or judgement.)  words with discretion, as the Psalmist speaketh: For though it be never lawful for a man to lie, as Augustine proveth sound, wittily, learnedly, in his books to Consentius, yet it is lawful to conceal a truth, so far forth and so long, that God's glory be not impeached thereby, nor charity towards our neighbour violated; upon these two points hang all the Law and the Prophets. Well, we have seen against whom the offence of envious ingratitude was committed, namely, against David, and by whom, namely, by Saul; now if we look upon the Text again, we shall find the extent, or grievousness of it, [A man is risen up to persecute thee, and to seek thy life:] Mark, Saul was not content to hate David inwardly, but he proceeds to action, he persecutes him also; he is not content to persecute him, or drive him out of the Country, but he seeks his life. Thirdly, neither will he trust others to execute his malice, but he follows the chase himself: This is unlimited malice, deep malice, bloody malice; the like we read of him above in this holy Story, that when word was brought him that David was sick, 
1 Sam. 19  he commanded him to be brought, bed and all: No question, but because he would make sure work, and see the kill of him, himself. The like we read of a great man in France, that when the noble Admiral was cast out of a Garret, 
Commentar. Gal.  and his brains dashed out upon the pavement, he would not believe that the Admiral was slain, before he had with his handkerchief wiped away the blood from his face, and perfectly discerned him, than he shouted, 'Tis he indeed, a happy beginning. But the eye of jealousy that saw this, urged the arm of revenge to cry quittance for it. But what had the righteous done, what had David done, (to return to him again, 
Psal. 11.3. ) that he should be tossed from post to pillar, nay, that his life should be sought out for a prey? Truly, no other thing, but that that Abel did unto Cain, of whom it is said, that he slew his brother, because his deeds were good, and his own naught. The like is written of Caligula, that he hated his brother, and quarrelled with him deadly, because he took counterpoison, lest he should be poisoned by him. Briefly, the like is written of Fymbria, that he indicted Scaevola a good man, for that by wrenching aside, he avoided the fatal blow of the dag. So except it were for this one fault, that David was not willing that Saul should kill him, being uncondemned; other fault or offence there could be found none. But now, what is become of David's good deeds, so many, and so many? why be they not remembered? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Pin●ar.  that is, Old good turns sleep, and men be unmindful; if a man do twenty good turns, they are written in the dust, 
Siquid benefeceris levior ●lumâ est gratia, at si os●●nderis plum 〈…〉 gerunt Plautus.  but if he cross us once, or do us a displeasure, the same is graven in marble, and in great letters, that one may run and read them. Yet welfare the Athenians, for they having gotten Pausanias within their danger, who had done them many despites, yet calling to mind the good service he had done against the common enemy, at a place called Plataea, they let him escape, and bid him thank that place. welfare also the Spaniards, who having taken Peter of Navarre, a famous Engineer, (who had fallen from them to the French,) and laid him up in prison, in one of the Castles at Naples, when they remembered that they had taken the same Castle before by his prowess, they could not find in their hearts to do him any violence, but suffered him to depart. But Saul and his Court are like those jews whom Christ reproves, john 10. 
john 10.  Many good works have I showed you from my Father, for which of these do you stone me? As if he should have said; Suppose I had given you some probable cause of discontent by a word spoken, should that make my good deeds to be forgotten? as namely, 
Matth. 11.  my giving sight to your blind, hearing to your deaf, life to your dead, etc. were this honesty? So Abigail, 
1 Sam. 19.10.  suppose thou hadst given him some cause of offence, as by departing the Courtwithout leave, when thy life was sought for, 
1 Sam▪ 21.  by eating of Shewbread, and taking away a consecrated sword, 
1 Sam. 22.3.  this when thou wast in necessity, fleeing to the Land of the enemy, when thou couldst not be safe in thine own Country, should this make thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy worthy deeds, thy martial acts, offensive, and defensive, to be forgotten, and thyself to be reputed and condemned for a Traitor? This were hard, extreme hard, Abigail might think, and we might say: and therefore Saul to be condemned of most envious ingratitude. Now if it be such a fault for King Saul to rise up against David, and to persecute him, and to seek his soul, who was but his servant and his subject, what is it then for the subject to practise against his Sovereign, and to seek to destroy him? This is not so much ingratitude, as inhumanity, nay, impiety: For a kind of piety is due unto the Prince; his person ought to be sacred unto us, yea, his Estate, yea, his authority, yea, his honour. He is a kind of God upon earth, 
Menander.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, That which is Sovereign, is thought to be God (in some sort.) Now, a King is a lively Image of God, said the Heathen man: therefore not only he that resisteth, 
Rom. 13.  shall receive damnation, because he resisteth the ordinance of God, but also he that offendeth against the Majesty of a Prince with his tongue, he offendeth against the Majesty of God himself: for this cause it is said in Exodus, 
Exod. 22.  (Thou shalt not rail upon the judges (or Magistrates, Elohim,) neither shalt thou speak ill of the Ruler of thy people, (that is, the King especially.) And Solomon in the book of the Preacher, Curse not the King, no, not in thy thought, 
Ecclesiast. 10.  etc. for the fowls of the air shall carry the voice, and that which hath wings, shall utter the matter. 
Callimach.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, If any man be disposed to fight against God, let him dare to fight against my King. If any will presume to fight against my King, let him presume to fight against God also. In which words he seemeth to confound fight against God, and fight against the King, as though they were almost alike heinous. Now, if every striving against the Prince, be most unlawful, and deserveth severe punishment, what is it then to do some act of hostility against him; as for example, to blow the Trumpet of sedition, as did Sheba, to levy an Army against him, 
2 Sam. 20.1.  as did Absalon, to lift up the hand against him, 
2 Sam. 17. Timoleon and Caracalla were of that mind.  as Achitophel counselled? I confess that there have been Princes, that have been more tender in their ears than in their bodies; and whereas they have pardoned such as had borne arms against them, yet they would not pardon such as had been over-lavish of their tongues. It is not because a wound that is made with a weapon, a plaster may heal: but for the gash that is made with the tongue, 

Audacter calumniari manet Cicatrix.  
Conuitia irascare agnitae videntur, spreta exolescunt, Tacit. Annal.   there is no balm in Gilead, nothing will cure it so throughly, but the scar will remain. For all that, this is but the conceit of some few, and more superficial than solid: for words be but wind, and neither break bones, nor skin, nor hurt any others, but them that are content to be hurt; but blows make a dent, that will not so easily be healed up. Therefore the Tenet is, that they that do some act of hostility, be viler Traitors, than they that stay themselves at words. Now, of these kinds of Traitors there have been too many found in all ages and Countries, and against as worthy Princes as ever reigned: Who might compare for policy with Augustus? for virtue with Traian? yet how many Treasons in their time, though in their time Rome was as flourishing as ever it was before, or after? So, to leave Heathenish times; Were not Constantine, Theodosius, justinian, Charles, Otho, so great, that they had the name of Great, given unto them by common consent, as well for their worth, as for their power, and had not all these their hands full, by means of seditious practisers? As for Lewes, surnamed the Pious; his portion was by much worse than any of the former: for his own sons that came out of his bowels, made head and war against him, and took him prisoner, and kept him in prison certain years. But as 2 Sam. 14. When the woman of Tekoa was demanded by David, 
2 Sam. 14.  whether joabs' hand were not in the business, that is, whether he did not set her on work, confessed, and denied not, but said plainly, He did: So if you will consult impartial Story, it will tell you, that either the beginning of that hurly-burly, or the progress, had much life from him of Rome, who threatened to excommunicate the Prelates that remained faithful to the Father. Now, if this were done in a green tree, when the leaves of piety and virtue yet remained, I mean before Satan was let loose, and men had abandonned themselves unto all kinds of outrages, and villainies, what then might be expected in the later decaying ages, when Satan had his full swinge? what marvel, I say, if two hundred years after, Gregory the seventh stirred up against Henry the fourth, Rodolpho, a great Prince of Sweden, sending him the Imperial crown with a verse that every Scholar hath in his mouth, Petra dedit Petro, Petrus Diadema Rodolpho? And not content herwith, he lastly stirred up against the said Emperor his own son, alluring him with fair promises of this life, and of that that is to come, to rebel against his father. In those days was nothing but wars and rumours of wars, a Post went to meet a Post, and a Messenger, a Messenger, as the Prophet speaketh, and the Powers of heaven and earth seemed to be moved, and men's hearts to fail with fear and anxiety, and all to be brought to a combustion. But what was the issue of all this? The Emperor had success in most battles, (and he fought 52. more than ever did any before, or since,) and saw the end and confusion of all his foes, save of his son, whom God suffered to survive, to make him a subject and spectacle of his wrath. 
Abb. Vrspergen.  After the days of Henry the fourth, the succeeding Emperors had much ado with their disloyal subjects, being set on by them of Rome, who would be counted Fathers, and yet incense their children one against the other, that themselves might devour them, (being weakened,) with open mouth. How did they deal with Frederick the second? (to remember him only,) They work a conscience in him, to make war upon the Infidels, (as though Christ would have his Kingdom advanced by the material sword, But that was even their hour, and the power of darkness, 
Luke 22.53. ) and while he is beyond the Seas, they inveigle his subjects at home, to rebel against him, yea, (to show that they hated the Christian Emperor more than the Mahometan,) they send unto the Sultan, the Emperor's picture, that he might the more easily destroy him: But the Sultan dealt generously with him, and acquaints him with the plot, and adviseth him to look to himself. To make the matter short, he maketh peace in the East, to the advantage of the Christians there, and hasteth home with all speed, and by his valour and prudence, soon recovereth what was lost in his absence. Thus in Italy. But was he suffered to be quiet in the Empire, in Germany? No, there the Popes set up against him Anti-Emperours, two or three, one after another, presuming that if one did miss, the other would hit. 
Prou. 12.  But the deceitful man roasteth not that that he taketh in hunting, Proverb. 12. And this gift is given to such persons, of the Lord, that they lie down in sorrow; all of them that admitted of their election, and took upon them the name of Emperor, (the true Emperor being alive,) did in a manner suddenly perish, and come to a fearful end; one of them was slain with an arrow, another in the marshes of Frizeland, the third otherwise, all by a violent and untimely death. If I had not promised, the contrary, I might tell you of Hen●y the seventh poisoned by a Monk in the Sacrament. Of Lodowick of Bavaria, vexed with all the storms that perfidious malice could bring upon a Prince: both of these, Emperors. So of our King john devested of his Regality, and bereaved of his life by unpriestly practices. So of Philip (surnamed the Fair,) the French King, brought in danger to have suffered as much. And truly by the hands or heads of such, 
A●n. Sylu.  as Aeneas Silvius (that was afterwards Pope,) speaketh of in his Story of Ostrich, Non fuit ullum insigniter grande malum in Ecclesia, quod non exeat, & originem sumat à Presbyteris, that is, Whatsoever great mischief hath befallen the Church, the same was caused or occasioned by some Shavelings. But as all misery hath its determined period, and as the Psalmist saith, 
Psal. 125.  The rod of the wicked shall not lie upon the lot of the righteous for ever: So when the fullness of time came, that the mystery of iniquity should be revealed, it pleased our good God, that stirred up the spirit of Cyrus, to send them that were in captivity under old Babylon, 
Ezr. 1.  unto their own Country, Land of promise, to stir up the spirits also of many Kings in our later times, to slip out their necks, and the necks of their subjects, I say, to quit themselves and their subjects, from the yoke of new Babylon, that is, Rome. These having the Book of God laid open, (which had been for a long time hid, like as the Book of the Law had been under josiah,) more plainly and explicatly, than for many hundred years before, 
2 Kings 22. ver. 5. and 2 Chron. 34.  did easily by the light thereof discern usurpation from right, and superstition from true worship▪ They dared also to examine the validity and authority of the Bulls that came from Rome, and were ashamed that they were so long gulled and affrighted by Scarecrows. Hereupon it came to pass, that our King Henry the eighth, a magnanimous Prince, plucked his neck out of the collar, and feared not to put in the Litany, from the Bishop of Rome, and his detestable enormities, Good Lord deliver us. By his example, or not long before, Gustaws King of Swethland, a Prince likewise of great valour and wisdom, he banished the Pope and his authority, out of his Kingdoms. So did also Christian King of Denmark, a Prince not much inferior to either of the former in virtue, that I speak nothing of the Princes, and Free Estates of Germany, which fell from the Pope by heaps; yea, and Henry the second, King of France, yea, and Charles the fifth Emperor, though both of them most superstitious, protested against the Council of Trent, summoned by the Pope, thereby not a little questioning and shaking his absolute authority, neither had this declining and sinking stayed here, but as it is written in the Revelation, Babylon is fallen, it is fallen: 
Reuel. 14.8.  So surely it had been utterly ruined, if it had not been strengthened or underlayed by new props, or Buttraces. They fable of Innocent the third, that he (forsooth) should have a vision or dream, that Saint Peter's Church in Rome tottered, and had fallen, if those worthy Friars Dominicke and Francis, had not offered their shoulders; And surely it had gone hard with the Romish cause ere this, if the jesuits, the last vomit of Satan, and the last hope of Antichrist, had not stayed it from overthrow. These are they, that coming out of the smoke of the bottomless pit, 
R●u. 9  Revelation 9 have power given them, as the Scorpions of the earth have power; and though their faces be like the faces of men, and their hair like the hair of women, that is, though they use great Hypocrisy, and Flattery, and insinuation, as great as Harlots do, to entertain, and retain their Lovers, yet their teeth are as the teeth of Lions, and will devour their souls, that do believe them, and their bodies that do oppose them, nay, that do trust them too far. They write of Paris the Trojan, that what time his mother went with him, she dreamt she was with child of a firebrand, and so he proved to his Country, being the author of the utter desolation thereof. They write also of Dominicke the Friar, (of whom I spoke even now, 
Antonin. par. 3. tit. 23. cap. 4. ) that his mother being with child of him, she dreamt she had a whelp in her womb, that had a firebrand in his mouth; and so he proved, barking against the truth revealed in God's word, & being the cause of the burning and butchering of those good, and faithful men the Albigenses, by hundreds and by thousands. Briefly, it is written of Caligula, that Tiberius presaged of him, 
Suet●n. in C●ligul. cap. 11.  that he would prove a very poisonous Serpent to the people of Rome, and a Pha●ton to the whole earth; and so he proved, showing himself not only an enemy to virtue, but also to all that, that savoured of it. And truly, he that had the skill to cast the Jesuits their nativity, or rather, that will by the fruit judge of the tree, will confess, that of all the Spawn, that Satan or his Vicar have cast out or allowed in these later hundred years, none have wrought, either more dishonour to God, or hurt to his Church, or danger to Commonweals, 
Plutarch. in Alcibiade.  than these. Plutarch marveleth how a man could be compounded of so many contraries, as Alcibiades was, jocund with the merry, sad with the grave, babblative with praters, of few words with the silent, a rioter with boone-companions, abstinent with the abstenious, etc. in a word, a very Chameleon, changing himself into all colours, save white, (for these be Plutarch words. 
Cicer. pro Cael●●. ) The like writeth Tully of Catiline, in Oration pro Caelio. The like we may say of the Jesuits, as also some of themselves, (at the least of their friends give forth,) jesuita est omnis homo, that is, A jesuit is an every-ody, 
Cicer. pro Caelio.  fellow for all companies, he can blow hot and cold with one breath, play fast and loose with one hand; hold with the Hare, and run with the Hound; go to the Kings of the earth, and incense them against their subjects, specially, if they smell of Heresy, (as they call Heresy,) repair to the subjects, and blow the coals of mutiny against the Prince, specially if he give the least cause of jealousy to him of Rome; with the jovial they will not stick to quaff, and carouse, yea, to dance and game, Ordine ad Deum, to win them, forsooth, (the Apostles were wont to use that method in preaching no doubt;) with the austere, they will bend the brow, and put such a face of gravity upon it, as though the Quintessence of virtue might be extracted out of their foreheads, intus Nero, 
Hieron. ad Rusticum.  foris Cato, totus ambiguus, that is, A Nero inwardly, a Cato outwardly, every way an Hypocrite or doubler. Thus as the Apostle became all things to all men, to win some, so they become all things to all men, to overthrow the faith of many. 
Tertul. praespt. contr He●r ic.  Volo, & virtutes eorum proffer, etc. that is, I will acquaint you with their virtues, saith Tertullian of some Heretics: but this I acknowledge to be the greatest virtue in them, that they do emulate the Apostles perversely: for the Apostles raised such as were dead to life, and these make such as were alive dead. Aeneas Silvius, compareth Monks and old witches together, 
Aene. Syl.  saying, Non audet Stygius Pluto tentare quod audet Infelix Monachus, plenaque fraudis anus, that is, The Devil himself is not so venturous, as wretched Monks, and charming old women be. And the like complaint might be taken up, and might have been taken up this many, and many years past, concerning the Jesuits, that their attempts are desperate, and their executions bloody for the most part. They will not play small play, nor busy their refined wits about trifles, (as Domitian is reported to have spent certain hours in the day in catching flies.) O no, but as one said to Antonius the Triumvir; Thy fishing is to take up Towns and Fortresses, and Kingdoms, and the like: so their fishing is to hale up at one draught a whole signory or Principality. Is any man great with a Prince, or a State? him they seek by all means, (by promises, by gifts, by threats,) to win him to their side; if they cannot make him to be for them, than they will do their best or worst to make him away. Nay, they are not content to strike at a servant, and to seek to unhorsed him, but no worse than David will serve their turn. David the Anointed of the Lord, him they persecute, his life they seek to take away, as it is in my Text, Fight not against small nor great, but against the King of Israel only, (said the King of Syria.) So these strike only at the fairest. So did they in Queen Elizabeth's time. What do you speak of killing of Leicester, (said one of the fourteen Traitors that were En-Iesuited,) the Queen is the only mark? Thus in England. So in France, Let King Henry the third, a counterfeit Monk, be killed by a true Monk; james Clement, do thou, upon the remission of thy sins, and to be made a Saint, strike him, and one blow for all, that thou needest not strike him again. Thus they dispatched Henry the third, for fear lest he would wholly revolt from them. So did they deal against Henry the fourth, though he had turned to them, yet because he had stood out long, and the holy Father was not wholly reconciled to him, therefore they proclaim, that it was a meritorious deed to kill him. Hereupon one john Castille, a Novice of theirs, attempts upon his person, and strikes out one of his teeth, (he meant to have stricken him to the heart, but the King stooping down upon occasion, received the blow into his mouth, (My mouth, said the King afterwards, convinceth the Jesuits.) And Barrier, a disciple of theirs, came with a resolution from Meloun to stab him. Barrier miss then, but Ravillacke afterwards did the deed, being poisoned by the Jesuits their doctrine; that for as much as the Pope is Christ's Vicar, or Vicegerent, whosoever fighteth against any of his creatures or favourites, he fighteth against Christ himself, and therefore may lawfully be murdered. Before that, even about this time twelve years, they attempted against our now Sovereign, (whom God in his mercy preserve,) and as though it had been a small thing to kill a King, and no body beside, they conspired to destroy the whole State with him, head and tail, 
Esay 9.14.  branch and rush, as the Prophet speaketh. The King, Queen, and their Children, they were (as it were) the head; the Counsellors, and Honourable men, they as it were the breast; the Commons assembled in Parliament, they (as it were) the feet. Upon all these, and upon thousands more that dwelled or lay near the Parliament-house, they thought to bring a Panolethry, an universal destruction. We read of twenty thousand slain in a Town of Italy, called Fidenae, (in the days of Tiberius, 
Sueton. in Tiber. cap. 14. ) by the fall of a Theatre; but this was by casualty, (the finger of God was in it, but men call it casualty.) So we read of many hundreds, yea, thousands, blown up into the air, and torn in pieces by gunpowder, bestowed in mines under the earth for such mischief; but this was in time of hostility and by enemies. So we read of Mithridates' conspiracy against the Romans in Asia; of Hamans' conspiracy against the jews in Persia, to have them massacred all in one day as one man: but these were Pagans, and knew nothing of God or godliness. So we read of Vesperae Siculae, matutinae Parisienses, that is, Sicilian Evensong, and Paris-Mattens; also of Danish and Normandish Washals, in which there was an horrible slaughter made of such as came unto the place, in the simplicity of their souls; but this was done by the Zelotae, and in hot blood, and rather to prevent mischief's▪ that themselves might not be destroyed, than to bring causes of destruction upon others. But now for the sons of the Church, and her dear and lawful sons, (so they repute themselves, and all others for bastards,) for the sons of the Commonweal, and the same most faithful and loyal, what else; for them, 
1 Kings 2.5.  I say, to seek to shed the blood of war in peace, for them like Vipers to gnaw the bowels of their mother, and to stretch forth over their Country, the line of Samaria, and the plummet of the house of Ahab, as it is in the holy Story, the line of vanity, and the stones of emptiness, as it is in the Prophet, this would make Isaiah, 
2 Kin. 21.13. Esay cap. 32.11. Esay 29.9. Esay 66. Virgil. Aenei▪ 3.  if he were alive, to cry out, as he doth, Chapter 29. verse 9 Stay yourselves and wonder, cry out, and cry: Or as he doth, Chapter 66. Who hath heard such a thing, who hath seen such things? Poets feign of Enceladus the Giant, that as oft as he changeth his side for weariness, he maketh the Country about him to quake, and as oft as he belcheth, he casteth up fire & brimstone, in that abundance, that he maketh all the Islanders to be aghast. So Philosophers teach, that when exhalations and vapours have gotten in great store into some hollow places of the earth, if they hap to be stopped there, so that they cannot have a vent, they first work a strange rumbling, and hurly-burly in the earth, making it to reel to and fro like a drunken man, as the Psalmist speaketh, and then in the end, breaking forth with violence, they carry away whatsoever is in the way, trees, houses, Towers, transplanting or translating them from one side to another, from one end to another marvellously. And even in like manner, these Enceladi, or Ennosigaei, by working under the ground, and piling together a great deal of sulphurous and combustible, or rather inflammatory matter under the vault of the Parliament house, made reckoning with the turning of their side, nay, with the turning of their hand, (by setting fire to the match,) to blow up all that were above or near, and to bury in one common sepulchre the whole State. Suetonius writeth of Nero, that when heard one utter out of a Tragedy these words, When I am dead, let fire and earth be jumbled together; Nay, rather, said he, let this happen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, while I am alive. So these unnatural parricides, thought it too long to stay till God should correct us himself, either by famine or pestilence, or the sword; but they would take the sword into their own hands, and call for fire from heaven, like the rash sons of Zebedee, 
Luke 9  or rather because they had no hope to prevail that way, they would strike fire in the lower parts of the earth, and set upon a light fire their whole native Country. Thus they persecute David, and seek to take away his life, and the lives of all his well-wishing subjects and near ones. But did they prevail? No, They took counsel together, but it came to nought, 
Esay 8.  they pronounced a Decree, but it did not stand, for God was with us. Omnipotens Deus, Valentiniano Regnum, quod dederat, reseruavit, that is, 
Ambros. ep. ●i. 5. epist. 27.  Almighty God, that gave Valentinian the Empire, preserved it unto him; and he that set the Crown upon the King's head, did keep it sure unto him, maugre the despite of Rome and Romanists; They thrust sore at him that he might fall, but the Lord was his help and our help; our merciful God did break the snares of them that sought to entrap us all, the snare was broken, and we delivered. O that we would give thanks to the Lord for his goodness, and declare the wonders that he doth for the children of men! O that we would confess that he himself did it, and he alone, and that it was not our policy or providence, that avoided the blow! Remember, O let us remember how glad jacob was to see joseph rediviwm, 
Genes. 45.28.  whom he had given over, and thought he had been devoured of a wild beast. Remember how glad they were in Marks house, 
Act. 12.  when Peter came in unto them, whom they had thought to have been fast bound in fetters and iron, & that he should have been brought forth, and put to death the next day. It is a day that the Lord hath made, let us be glad and rejoice therein; a day to be remembered, as the days of the Passover, 
Exod. 12.  wherein the children of Israel escaped the destroying Angel, and also the fury of the Egyptians; or as the days of Purim, wherein the same people of God escaped the bloody practices of Haman and his complices. 
Ester 9  Let me tell you what joy there was in Rome upon a false alarm. News being brought that Germanicus, noble Germanicus was alive, (of whose sickness they had intelligence, and for whose health they were most careful,) they shouted, Saluae Roma, salua patria, saluus est Germanicus, Rome is safe, our Country is safe, for lo, Gemanicus is safe. Much more justly may we shout for joy, and say, Salua Anglia, salua patria, saluus est Rex, that is, England is in safety, our Country is in safety, for why our King is in safety. This I say, should make us to rejoice with joy unspeakable and glorious, seeing it is not a false word that is brought unto us of the King's safety, but as we have heard, so may we see: and his Majesty may say ●nto us as joseph doth to his brethren, Genesis the 45. Behold, your eyes do see, 
Genes. 45.  and the eyes of my brother Benjamin, that my mouth doth speak unto you. The Romans celebrated the memorial of the driving out of their oppressors, and called it Regifugium, 
Macrob.  we may call this feast Regi-sa●uium, because the King's life, and the life of his best subjects were saved and preserved. The Persians kept a feast in remembrance of the destruction of the Magies, who destroyed the remainder of the Blood-royal, and usurped the Crown themselves, and called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we may call this feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of the destruction of the Traitors who were taken in their own snare, 
Ctesias ex Ph●tij Bibliothec.  and fell into the pit that they had digged for others. This was the Lords doing, and it is marvellous in our eyes, and aught to be remembered with all thankfulness; and God is to be honoured for the same, and with special honour while we have a day, or hour to live. For if the Lord himself had not been on our side, may Israel now say, if he had not given his Angels charge over us, it had not failed us but our souls had been put to silence, they were so wrathfully displeased at us. Well, the enemies of David were found liars, and howsoever they thought to take away his life by pursuing him, yet they could not. This is a good entrance to the Omination, the later part of my division, the which I will rather touch than handle, the time being so far spent. [The soul of my Lord shall be bound in the bundle of life, with the Lord thy God, and the soul of thine enemies shall he sling out, as out of the middle of a sling.] In these words Abigail promiseth or foretelleth, (wisheth at the least,) safety and preservation to David's person and estate, and describeth the same safety by a Metaphor of safe bindingor safe pursing. We know, that ears of corn, if they lie scattered upon the ground, they may easily be trod out with the foot, or licked up by a beast, but if they be bound up in a bundle, and the bundle laid up in a stack, than they are out of harms way commonly, (the original may signify a Bundle, as in that place of the Canticles, 
Cantic. 1.12.  that is, My Beloved is as a bundle of myrrh, Tseror mor.) Again, we know that if a piece of money be it of gold or silver be cast upon the table, or some odd place, it may be taken up by some thief, or one that is light-fingered, but if it be pursed, than it is safe, (The original may signify a purse, as inthat place of Haggai, Chapter 1. He that earneth wages, putteth it into a bag or purse, that hath a hole in it. 
Hag 1.6. ) In like manner of Phrasing, David saith, that his tears were put up in God's bottle, that none of them should be spilt upon the ground, 
Psal. 56.  but should be remembered, and accounted for. And Saint Paul, That our life is hid with Christ in God; 
Colos●. 3.  hid, that is, laid up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in a repository, sure and safe. And briefly the Prophet Esay phraseth it after the same manner, that God had made him a chosen shaft, and hid him in his queuer, 
Esay 49.2.  that it should not be broken, nor pilfered away by every one that came in the way. Now, we understand the meaning of the Phrase; but peradventure for the truth of the matter every one is not satisfied: for some will say, How could Abigail speak so confidently, that David, and consequently such as were faithful like David, should not miscarry, since so many worthy servants of God, and his Anointed ones, have died a violent death; as namely ●osiah, (to speak of no more, before Christ's time; and after Christ's time, Gratian, and Valentinian, 
2 King. 23.29. ) Christian and godly Emperors, and of late in our fresh memory, the two Henry's of France, that I speak nothing of the Prince of Conde▪ and the Prince of Orange. If it be true, as it is most true, that these had their lives taken away by their enemies, then Abigails speech cannot be true in the general. I answer, first, That Abigail speaketh, this as a well-wishing woman, but not as a Prophetess: for we do not read any where that the name of a Prophetess is given unto her. Secondly, That prophecies themselves, importing a blessing, have either expressed or employed a condition, namely, If they will walk in the ways of the Lord with an upright heart, and with all their heart, etc. even as Samuel the Prophet expresseth the happiness of a King and a State conditionally, and not absolutely in those terms, If ye will fear the Lord, and serve him, and hear his voice, both you and your King shall follow the Lord, (that is, 
2 Sam. 12.  you shall prosper in following the Lord; a Metonymy of the cause for the effect,) but if ye do wickedly, ye shall perish both you and your King. O that we would consider this, we that forget God so oft, and so foully, what hurt we do to our good King, 
Nostris pecc●tis barbari fortes sunt nostris vitijs Rom●●os superatur exercitus etc. Hieron. in Epitaph. Nepotian.  not only ourselves, by every work of impiety and iniquity we do▪ we strike at his Estate, as oft as we strike our brother with the fist of wickedness; we wound our King's person after a sort, as oft as we tear God with our false or vain oaths; we do what we can to shorten his days, as oft as we draw along the cords of unnecessary contentions, of sensuality, of drunkenness, of oppression, of uncharitableness, of cozenage, of usury and the like. These do more endanger a Kingdom, than either foreign enemies, or domestic conspirators. For as while we please the Lord, he maketh our very enemies to be our friends, as it is in the Proverbs, yea, 
Prou. 16.7.  the stones of the field to be at peace with us, and the beasts of the field to be at league with us, as it is in job. So, on the other side, 
job 5.  if wickedness be found in us, as Solomon said to Adoniah; 
1 Kings 1.  if an execrable thing be found in the Host, as in the days of josuah, than Israel cannot stand before the men of Ay, nor josuah prosper; 
john 7.  Then the Lord will raise up the vildest of the Nations to persecute us, they shall fan us, and they shall empty us, 
See Ezech. 22▪ ver. 31. and jere. 51. ●, etc. Da●. 4.  till we be weeded out of the good Land that God hath given us to possess. It is true, the most High it is that translateth Kingdoms, (taking them from one Nation, and giving them to another,) as it is in the Prophet Daniel; but it is true withal, that this is done for the sins of the people, even as Solomon expressly setteth it down, Proverbs 28. For the transgression of a people, there be many Princes, (that is, many changes,) when as on the contrary side, 
Prou. 28.2.  when a people do set their hearts to fear the Lord, and to worship him with holy worship, when they meddle with the thing that is equal, and right, and shun the sins of unfaithfulness, of Idolatry, of presumption, of profaneness, and the like▪ then behold, he giveth them a good Prince in his mercy, and keepeth him unto them in his favour, preserving his lying down and rising up, his going forth, and coming home, in such sort, that the enemy can do him no violence, nor the son of wickedness hurt him. Would we then have our King to flourish, and to prosper, to live out of danger, and gunshot: Oh then let us not only pray for him, as Tertullian did for the Emperor, that God would give him Domum tutam, 
Tertull. in Apologetic.  exercitus fortes, senatum fidelem, that is, A safe Court, valiant Armies, and a faithful Senate, but also that he would give him Populum probum, 
Tertull. ibid.  that is, A virtuous people, a good Commonalty, (which is a part of Tertullians' prayer in the same place,) and let us endeavour ourselves every one for his part, to make up this Populum probum, that is, to be pious and virtuous. 
Psal. 94.20.  Let us have nothing to do with the stool of wickedness, which imagineth mischief like a Law; let us have nothing to do with the bag of deceit, 
Pro. 20.23. and 11.1.  with false weights, false measures, since these be an abomination to the Lord, as Solomon speaketh, 
1 Thes. 4.6.  and since God is a revenger of all such things as the Apostle testifieth. Finally, let us have nothing to do with the unfruitful works of darkness, 
Ephes. 5.11.  but rather reprove them, as the same Apostle admonisheth. So shall the Lord make unto our King a sure house, and his son shall sit upon his Throne after him & his son after him, Et nati natorum, & qui nascentur ab illis, that is, 
Virgil. Aenei. 3. ex illo Homeri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I●rem. 48.11.  their sons after them, to many and many generations. Briefly, so shall not we be poured out from vessel to vessel, but shall be settled upon our lees, as it is in the Prophet; The Lord shall speak peace to us, & to our Land, that we be not led into captivity, and that the enemy benever able to shoot an arrow amongst us. Lastly, so shall our enemies be found liars, and they shall look till their eyes fail them for our subversion, but they shall not see it; but on our King's head shall his Crown flourish, and be more, and more green in his age; In a word, so shall his life, and the life of the Queen, and the life of the Prince, and the lives of the whole Royal Issue, be long and long bound up in the bundle of life with the Lord their God, and our God; and the souls of their, and our enemies be slung out, as out of the midst of a sling, which God the Father grant, for jesus Christ his sake, to whom with the holy Spirit, three persons and one immortal, invisible, and only wise God, be all Praise, Power, Dominion and Majesty ascribed for ever, and ever, Amen, Amen.   

A SERMON UPON THE FIFTH TO THE EPHESIANS. THE FIFTEENTH SERMON.  EPHESIANS, 5. verse 18. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Be not drunk with Wine, wherein is excess.  
IN these words we have, First, a special charge, [not to be drunk.] Secondly, a special designation or Caveat, [with wine.] Thirdly, a special reason, [wherein is excess.] To be drunk is a foul sin; to be drunk with wine is a sin soon committed; to do that which containeth and carrieth with it so much mischief, and inconvenience as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth, is very fearful and dangerous. Touching the first; It may seem a strange course to discourse against drunkenness before sober men, and at the Assize-time too, when men use to hear of righteousness and judgement, and the greater things of the Law; For as Christ saith, They that are whole, need not the Physician, but they that are sick. And as St. Paul, 
Mat. 9 1 Cor. 12.  Our uncomely parts have more honesty on, for our comely parts need it not; So they that are here in the Church, they are well advised, and they that are misadvised come not hither; therefore both ways you shall labour in vain, and for nothing, as the Prophet speaketh, and speak in the air, as the Apostle hath it, or cast your seed upon the Sea, as the Poet speaketh. Thus some hastily, and peradventure over-hastily. For what if most of them that hear me this day, are soberly-minded? yet, as Saint john saith to another purpose, 
1 john 3.  It is not made manifest what we shall be. And as the same Saint john saith, He that is just, let him be more just. So it is no disgrace for any man to be called upon with these words, He that thinketh he standeth now, at the second or third hour of the day, 
1 Cor. 1●.  let him take heed, lest he fall before the eleventh or twelfth. 
Reuel. 3.  And again, Hold what thou hast, lest another take away thy Crown. There was a time when Saint Paul could deliver this observation for a truth, They that are drunk, are drunk in the night. And Saint Peter might be bold to Apologise for himself and his fellows, 
Act. 2.  These are not drunk, as ye suppose, since it is but the third hour of the day, that is, about nine of the clock. But now the case is altered: if you will find some sober, you must take them in their beds, (for they rise up early to follow drunkenness) Nay, 
Hieronym.  as Saint Hierome telleth of one that swore by her jove, that she was very betime, and before any would imagine, ●ewd or naught; So there be some that with the Sun, and before the Sun, will be at the cup, and as though Satan could expel Satan, so they think that one cup will drive away another. 
jerem. 22. jerem. 6.  O earth, earth, earth, hear the Word of the Lord, saith the Prophet jeremy in one place. In another, To whom shall I speak & admonish, that they may hear? If a man will prophesy to them of wine & strong drink, (for it is not against it,) he shall even be the Prophet of this people, a Prophet for the nonce. He that will go to the Tavern to them, and carouse with them, him they will welcome and hear. 
Aelian. lib. 3. cap. 14.  Indeed, as I find in Aelian, that a certain politic Captain, Leonides by name, finding the security, the beastly security of them of Byzantium, (whom he took upon him to defend,) that they would not be reclaimed from their tippling, no, not when the enemy was ready to scale the walls, devised to have the Vintners and Alewives remove their hogsheads and barrels out of their houses and Taverns to the walls, that the people thither resorting to swill, might at the least make a show of resistance. So if you will have some to hear you, you must either remove the Pulpit to the Tavern, or the Tavern, the wine and strong drink of the Tavern to the Church, for it they will follow, 
Deut. 3●.  that is their god. The Prophet Moses reproveth the jews from offering unto new gods, which newly came up, whom their fathers feared not. Surely Bacchus is a new Idol, whom few of our Ancestors served. Comus & Addeph●gia, that is, Gluttony or full-●eeding, those they are were acquainted with, and for the same reproached by their neighbours that had not so good stomaches; but as for drunkenness, they took little pleasure therein, at the leastwise they did not glory in it. The world is changed now, jamdudum Syrus in Tiberim defluxit Orontes, 
Esay 2.  We are full of the manners of the East, and as the haire-sive suffereth the good liquor to run thorough it, and retaineth only the grains: so our neighbours excelling in many kinds of virtues, we learn none of those, but their quaffing and drinking; that we take up, nay, we labour to outstrip them in. The saying of the Prophet is verified in too many; They pass the deeds of the wicked: And therefore we can expect none other favour, but that which is added in the same place, and prefixed above in the Chapter, Shall I not visit for these things, saith the Lord, shall I not be avenged upon such a Nation as this? Well, 
jerem. 5.  the matter falling out so foul, and being brought to the extremity, that it is time both for all to pray, as it is in the Psalm, It is time, O Lord, that thou put to thine hand, yea, the time is come; And for Preachers to lift up their voices like Trumpets, and to cry aloud, and not to cease crying against this sin of drunkenness. Alas, this sin of Drunkenness is a crying sin, and as it is said, 
Genes. 6.  Genes. 6. That all flesh had corrupted his way upon earth, (through lust especially;) So now the world may seem to be corrupt and abominable through Drunkenness. Of Wisdom there is delivered a negative Proposition, The depth saith, It is not in me: 
job 28.14.  the Sea also saith, It is not in me. But of Drunkenness, it may be said affirmatively, that both depth and dry land, both City and Town are full of it. It was once said of God, jovis omnia plena, All the world is full of God, so by the Latin Poet. By the Greek also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: All streets are full of jove, all market places, all Seas and Ports: but now the like is verified of Drunkenness, which God abhorreth and good men condemn, all the world is set upon this naughtiness. Now if God had no where spoken against it, or if secretly, or in the chamber, as it were, we had either been in no fault, or in less fault. For as where there is no Law, there is no transgression, so where men are inevitably necessarily blind or ignorant, 
Rom. 4.  they have somewhat to excuse their sin withal. But now when all the Prophets and holy men of God from Moses downward, as many as have written or spoken, have sharply inveighed against this sin; when (as Augustine speaketh against merit,) Vniversa facies atque (ut ita dicam) vultus sanctarum Scripturarum rectè intuentes, id admonere invenitur, ut qui gloriatur, in Domino glorietur, The whole face and countenance of the holy Scriptures, doth admonish them that look upon it with a straight eye, that he that rejoiceth should rejoice in the Lord. So the whole Book of God, if we will search it as we are commanded, to do john 5. doth every where decipher the odiousness of Drunkenness, and what plagues God bringeth upon them that delight therein; ought we not to hold that sin most vile and detestable, that is so generally spoken against? Look upon my Text only, Be not drunk, s●ith the Apostle. Mark, he doth not say, I advice you not to be drunk, 
Tertul. de Corona militis.  though as Tertullian saith, Consilium & edictum eius, divini iam praecepti instar obtinuit, etc. His counsel were of no less authority than a commandment: but he expressly layeth his commandment upon us; [Be not drunk.] Where note in the second place, That God's ways be not like man's ways, as the Prophet saith, Men think it is an indifferent thing to drink much or little, nay, they count it a generous thing to drink hard, and that man is no Gallant, that is not a great drinker, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Aristophan. Ran. circa med. Comae.  He is the true Gentleman now adays, that can drink and drab it best. O tempora, o mores! saith the Orator! O mysteria, o mo●es, 
Ambro. 1. de vir.  saith Ambrose! O Lord, to what times hast thou reserved me, cried out Polycarpus in Eusebius. Men call evil good. What remaineth next, but that they call good evil? But Saint Paul here (in God's name) chargeth us not to be drunk; therefore he doth not leave us to our liberty, but requireth it as a special duty, that we keep ourselves within the bounds of sobriety. Indeed in the words going next before, he forbiddeth us to be unwise in God's matters, and commandeth us to understand what is the will of the Lord, and therefore adding immediately thereupon the words of my Text, [Be not drunk with wine,] he would have us to make this collection, That Drunkenness is a special hindrance to the knowledge of God. It is so, and to the service of God, and to whatsoever is of piety or humanity either. It was said in old time, Prove a man to be ungrateful, and you prove him to be altogether naught: 
Apoc. 3.1.  and so it may be said in all times, If you prove ● man to be a drunkard, you prove him to be filthy, 
jer. 6.  and to every good work reprobate. He may have a name to live, but indeed he is dead, as S. john speaketh: he may have the appearance of a man, but indeed he is a beast, as jeremy speaketh; He may be thought to be a sound man, but indeed he is demoniacal, 
Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  obsessed, or rather possessed with a Devil, or rather devils, & more miserable than such a one. For as Basil saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that hath a Devil is pitied, but the drunkard is not worthy to bepitied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he wrestleth with a Devil of his own choosing. To be short, The drunkard is no better than an Idol; he hath eyes and seeth not, ears and heareth not, tongue and speaketh not, feet & walketh not, Nec pes, nec manus, nec lingua of ficium faciunt. If a blind man, and a lame man agree together, one may help the other, according to the Emblem; the blind man having his limbs, may carry the lame upon his back, and the lame man having his eyes, may direct the blind. But now, if two drunkards go together, (if they can go,) they both fall into the ditch, and the fall is grievous, and many times foul. It is said in the Proverbs, 
Proverb. 26.  Seest thou a man wise in his own eyes? there is more hope of a fool than of such a one. And so we may say in this case, Seest thou a man given to the cup? there is as much hope of an Ass as of him. The reason is plain; Every other sin that a man committeth, leaveth some sting or remorse behind it, but the drunkard seemeth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, past sorrow, past feeling. Again every other sin hath its satiety: but the drunkard is never weary of drinking, 
Prover. 30.  as the daughters of the Horseleech cry; Give, give, so he cryeth, Give, give, Fill, fill. Therefore when God would show his hatred against pride, because it could hardly be compared to a worse thing, he compareth it to drunkenness, saying, Behold the proud man (or arrogant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Habac. 2.5.  ) is as he that transgresseth by wine, he keepeth not at home, (lo-ijnueh) he enlargeth his desire as hell, and is as death, and cannot be satisfied. Indeed thus it is with drunkards, they cry out, Nos nisi damnosi bibimus, moriemur inulti, Et calices poscunt maiores: If we drink not till our eyes stare again, and while we have ever a penny in our purse, we shall dye an ignoble death, no man will revenge our death. So do the drunkards exhort one another in the Prophet: Come, I will bring wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant. 
Esay 56.  This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the practice, but what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the duty? 
Roman. 13.13.  The Apostle showeth it in my Text, Be not drunk. So to the Romans, Walk honestly as in the day time, not in gluttony and drunkenness: what followeth? neither in chambering and wantonness: So it is, Venture mero aestuans, citò despumat in libidines, saith Hierome: 
Hieron. Oceano.  When the Persian Ambassadors were well whittled, than they fell to unhonest embracings with the Macedonian Gentlewomen, and that they paid full dear for, 
Herodotus.  itcost them their lives though they were Ambassadors. This is to be seen at large in Herodotus; and what Writer doth not afford many such examples? Therefore if you will have incontinency banished out of your City, do your best to banish drunkenness first of all, for that is the mother of fornication: 
Chrysostom. Athenae. li. 20.  so Chrysostome calleth it upon the 13. to the Romans, yea, it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mother City of all mischief: so saith Athenaeus, there was an Oracle given to them of Lacedaemon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Covetousness will be the overthrow of Sparta, and nothing else. This was a Prophecy for the time to come. 
Pliny. l. 10.  There is a complaint in Pliny for the time present and past, Latifundiâ perdiderunt Italiam, Italy is undone by large severals. We may take up the like complaint against drinking, that Multifundia, I mean, multum infundendo, the pouring in of much liquor is the shame of this Kingdom already, and will be (it is to be feared,) the utter undoing of it. How can it choose, when it doth so much hurt publicly and privately? Publicly, for whence are quarrels, blading, wounds without cause, and many times untimely death? be they not hence, even of Choler that boileth in their gall inflamed by wine? whence breaking of houses and Robberies, but to supply wants occasioned, for the most part, by lavish spending? If it were not for drunkenness or too much drinking, neither needed justices of the Peace so much to be troubled for granting of Warrants of Peace, nor their Clerks with Recognizances, nor the Honourable judges themselves, against their clement nature be forcedto sentence so many to death, as many times they do? For drunkenness causeth foul behaviour, and foul behaviour bringeth on a foul end. To be short, it maketh many unprofitable, which otherwise might be serviceable both in Church & Commonweal. Privately, it starueth many a family, if the goodman of an house be so given, yea, causeth much brabbling between man and wife, if either of them be so given, yea, causeth many a parent to break his heart or her heart, if their child be so given. What a grief was it to Novellus Torquatus his father, (if he lived,) that his son was such a quaffer as he was, and that he got thereby the name of Tricongius? What a shame to Bonosus, 
Vopiscus.  that he should be called after his death, Amphora. To Diotimus of Athens, that he was called being yet alive, Infundibulum. Some man will say; To what purpose is this invective against drunkenness, except you know, and would tell us what is good against it? as if a Physician should tell his patient in what danger he stood, and in the mean time should administer nothing unto him? I answer that there is Balm in Gilead; there is help for it, if yet every man will do his best for the removing of it. The best thing that I know, is first to lay to our hearts the commandment that is in my Text, [Be not drunk.] The Apostle commandeth this in his Name, that hath power to give life, and to destroy. Secondly, that we take heed unto the exhortation that speaketh to us as unto children, 
Luke 21.  Take heed to yourselves, lest at any time your hearts be oppressed with surfeiting and drunkenness. Thirdly, that you sit not too long at the table, but that you follow the counsel of the wise Grecian, and to rise up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Isocra●.  Fourthly, that you think that the Law that Minos made for Crete (whereof Plato maketh mention in his Dialogue called Minos,) is very necessary for them of this Land, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Plato.  not to drink one to another. His Majesty hath been graciously pleased to set forth his Proclamation against Combatants: it may please God also to move his Royal heart to proclaim against Compotants, against such as drink healths, thereby to overthrow their own health, and while they drink healths to the great Ones, they may show some small affection, but they do them no good; for the very prayer of a drinker is abominable; Tephillash shotheh tognabah, 
Baal Turim. in Levit. cap. 10.  (so saith Baal Turim, and it is not contradicted by Christians,) how much more than is their drinking? Lastly, in my judgement it were very profitable, yea, necessary, that in every City and Town, there should be certain persons appointed, (in Cities some of the chiefest Aldermen,) that are of special reputation for piety & gravity, in Towns also and Villages, some of the most substantial Parishioners, and these Censors should have power, not only to enter into tippling houses, & to take forth such as they find drunk, or to have lain soaking any long time, and to commit them to Ward, till they be sober, and do edormiscere villum, but also such as are scandalous in the streets, reeling to and fro, not like a drunken man, (as it is in the Psalm) but stark drunk, and swinishly ●umbling in the gutter: these also would be especially punished by Censors, because they sin openly, that the evil being taken away, God may be entreated toward the Land. Why should the name or office of a Censor be odious unto us? (albeit I stand not upon the name, let such be appointed, that will proceed as farforth as the common Law, or local ordinance will warrant, and I have my desire.) It was not refused by the Romans, when they were at the proudest, but being free, they subjected themselves to the yoke of discipline, even the most noble of them did. So I could tell you that a great politician, and a very wise man findeth this fault with the Venetians, that having such a world of Officers as they had, yet they had never a one that looked to men's behaviour, to see the public peace were not violated; on the other side the same author commendeth a City that shall be nameless at this time, (though he were not of the same sound Religion, that is practised in that City,) that by their discipline they kept men in such awe, and order, that seldom whiles any gross offence is committed, and sin seemeth there, rather to be prevented than punished. But what is the Commonwealth the better, if one City be reform for one sin of drunkenness, when the whole head is sick, and the whole heart is heavy? when from Dan to Beersheba, from one end of the Land to the other, all the foundations of the earth be out of course? Shall the righteousness of a few, divert a common destruction? or shall it deliver the righteous themselves in the evil day? what good then will it do? Much verily; First, a book of remembrance shall be written before the Lord, for them that fear the Lord, 
Malac. 3.  and think on his Name, and in the day of death they shall have enough, and in the day of public calamity they shall either be delivered, as Rahab in jericho, jeremy in Jerusalem in Nebuchadnezzars' time: the jews that were turned Christians in Pella, (who by God's providence were marvellously saved, 
Euseb. l. 3. c. 5.  when a Panolothry or universal destruction was brought upon the jews by Titus;) or else their punishment shall be so mitigated, that they may be well able to bear it. Secondly, as Saint Paul saith, How knowest thou, O man, whether thou shalt save thy wife, & c? So, how knowest thou, O man, what good a few pious neighbours may do for the converting of a whole street, and what good one street reform may do for the reforming of a whole City, and so of a whole shire, and so of a whole Realm. Who are you, that despise the day of the small things, 
Zacar. 4.  Ze●ha●y, 4? An handful of corn shall be ●owne on the top of the mountains, and the fruit thereof shall be like Lebanon, 
Psal. 72. Ezech. 47.  Psalm 72. The waters in Ezechiel Chapter 47. that at the first, were but ankle deep, and then knee deep, and then up to the Loins, did afterwards so rise and flow, that they were as a river that could not be passed over. Briefly, Elias servant at the first and a great while saw nothing, 
1 King 18.  at the length a little cloud as big as a man's hand, and by and by the heavens were black with clouds and wind, and there was a great rain, 1 Kings 18. They write strange things of Naphtha, that it will catch fire a far off, and being once on fire, it will hardly be quenched; so of the Loadstone, that being put near a chain of iron, it doth not only draw the link that is next unto it, but also causeth that link to draw its fellow, and the next to it its fellow again, and so the rest, till all be drawn; So let every man mend one, and do his best to reform his own house, (do his best, I say, for the best man cannot do what he will,) and we are in hope, that our example shall not be in vain in the Lord, for the converting of others. Let so much be spoken of the charge. [Be not drunk.] I proceed now to the Designation, [with wine.] Mark, Well beloved, he doth not command us to abhor wine as an unclean thing, 
Plutarch.  as Plutarch in his book of Isis, and Osiris, doth report of the Egyptians, that they used it not, no, not in their Sacrifices, or drink offerings, until the time of Psammeticus, but abhorred the same upon a conceit, that it was the blood of those Giants that they had heard did once make war against God: Thus Plutarch. 
Aug. de haeres. cap. 46.  The like doth Augustine in his book De haeresibus, write of the Manichees, that they also could not abide wine; Why? For that it was the gall of the Prince of darkness: blasphemous conceits, bending to the dishonour of Almighty God, who bringeth forth bread out of the earth, and wine that maketh glad the heart of man, 
Psal. 4.7. 1 Tim. 4. 1 Tim. 5.  etc. Not only every good giving cometh down from the Father of lights, james 1. but also whatsoever is given of God is good, & nothing aught to be refused if it be received with thanksgiving▪ etc. 1 Timothy 4. Therefore, though God will not allow us to be drunk with wine, 
1 Tim. 4.  yet he doth not forbid us to drink wine, 
1 Tim. 5.  Use a little wine for thy stomach's sake, and thine often infirmities; Give strong drink to him that is ready to perish, and wine to them that have grief of heart. But a little proof will serve the turn to persuade us concerning the lawfulness of wine, all the matter is to use it lawfully. They do not use it well if they be Ministers, that spend more upon wine than upon oil, (upon candles at their book,) as a wise man said. If they be rich men, if they spend upon themselves more than their alms to the poor cometh to: If they be Tradesmen, specially poor Tradesmen, if they spend any thing at all. There was an Emperor that said to his Soldiers when they murmured for want of wine, What need you wine, that have the river Nilus to drink of? It is true, that the water of Nilus is better than our water, (for that will feed apace, & therefore they would not suffer their Caluish-god Apis to drink of it, 
Plutarch ut supra. ) but yet we have mixed water, brewed water, that is far better and wholesomer also, than any water in Nilus, and that should content ●ll, at the least, the meaner sort: But may not one lawfully be drunk with it, (with malt-drinke I mean,) that is out of the tenor of our Text, which mentioneth only drunkenness by wine? Beloved, you may not be drunk with wine, nor with any thing that hath operation of wine; for here is a Synecdoche: As bread in the Scripture signifieth all kind of strong nourishment, so wine also is taken for every kind of strong drink, whether it be made of grapes, or of grain, or of fruit, or the like, and therefore you shall have many times Sicera joined with it to explicate the meaning of the word more fully, to wit, a drink that hath the power to inebriate, for so the word signifieth. So then, though you be not drunk with wine, because peradventure you have no wine to be drunk with, yet if you be overcome with strong drink, of what kind soever it be, you are found trespassers against Saint Paul in this place, and consequently against God himself. To satisfy you farther, you shall understand that Aristotle certain hundred years before Saint Paul, 
Aristotle.  maketh mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wine made of barley; and setteth down the difference, that whereas wine will make a man fall upon his nose, barley-broth will make him fall backward upon his nole. I could make a demonstration of artificial wines, as of Dates and Cherries, and twenty other things. What say you? the West-Indians, (as Benzo writeth, 
Benzo. lib. 1. pag. 123. ) make a strange kind of mash in the mouths of their women, (that is their Vate,) which they boil, and drink the same, and will be as drunk with it, as some beasts will be, when they have swilled in sweet whey or strong wort, and do not you think, they offend highly against Saint Paul's precept, [Be not drunk with wine?] I make no doubt, for in this matter it is not respected what you call the thing that doth the hurt, but what hurt it doth; if it maketh the head heavy, the heart outrageous, the eyes to stare, the tongue to stammer, the feet to stagger, the stomach to work like a barrel of new ale, & c·s than it may be called Sicera, and go for wine, and so come within the compass of my Text. For this cause also you are forbidden to be drunk with Tobacco, which howsoever some dote upon, and think they cannot take enough of, as though it were some Panace that was good against all diseases, or some Moly that was good against all sorcery, yet I believe the Proverb is fulfilled in most takers, Thesaurus carbones, we looked for treasure, and beheld coals. I list not to sift or examine curiously the worth of it, I leave that to another profession: only I put you in mind, of a saying of Saint Augustine in his confessions, Hoc me docuisti, ut quemadmodum medicament●, 
August. confess. lib. 10. cap. 31.  sic alimenta sumpturum accedam, etc. Thou hast taught me (O God,) that I should come with such a mind to receive my meat, as I come to take Physic; whereby he signified, that as he took no Physic, but in case of necessity, so he did not eat but when hunger did prick him. If it be meat, why is it not eaten? If Physic, why is it taken so often? If Physic be taken too often, then will it not work like Physic; as he that useth strong wine for his ordinary drink, when he would have his crude meats digested, it will not serve the turn, but he must have some compound water to help: So were Tobacco as wholesome a weed, or herb, as is pretended, yet if it be used too commonly, nature will entertain it as a friend, not as a Physician. But my duty is to tender you health of the soul, not of the body; If it do no hurt to the soul, let it be used for me, and let it be used as it is used by some all the day long. Hoc primus repetas opus, hoc postremus omittas; but how can it choose but hurt the soul, when it causeth a man to spend so many precious hours in idleness, in unthriftiness, in sensuality? If we must give an account for every idle word, must we not give an account for every idle day, nay month, nay year? if for every idle penny, must we not then for every idle shilling? nay, I have heard of diverse that have sold their Patrimony for it. This is not the way to bring men to that state, that the Prophet Esay speaketh of, 
Esay 24.  Like buyer, like seller, but this is to cause men to write under the sign of them that have purchased by selling Tobacco, as Diogenes did under the golden statue that Phryne the strumpet dedicated at Delphi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, This was gotten by the intemperance of the Grecians. And so I come to the third and last part of my division, to wit, the reason drawn from the danger attending drunkenness, in these words, [Wherein is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] The word signifieth two things, Excess in expenses, opposite to frugality, and excess in delights, (whether it be in meats or drinks, or the like,) opposite unto temperance, neither doth it signify these vices in any mean degree, but in an extremity; As for example Esau, in selling away his birthright was Asotus, and in selling it away for a mess of pottage, was twice Asotus. The like might be said of Vgaccio, of Luca, that ventured his Dukedom, rather than he would lose a good supper; of Lysimachus, that did away a whole Kingdom for drink, the like of Wenceslaus, 
Paul. jonius.  that did consume his Empire after the same manner; so the Prodigal son, Luke 15. for dilapidating of his portion, may be called Asotus, and for dilapidating of it no man knoweth for what, was twice Asotus. To be sho●t; they that walk as Saint Peter describeth them, 
1 Pet. 4.  in lasciviousness, lusts, excess of wine, revel, banquet, etc. they are Asoti: but in that they do marvel, and consequently be offended, in that others do not run with them into the same excess of riot, they are twice, yea, thrice Asoti. If Saint Paul were alive, and would phrase it according to the Idiom of these times, he would call them roaring boys, and fellows of the damned crew. Should any of the children of light wilfully abandon himself to the fellowship of darkness, add sin unto sin, drunkenness unto thirst, proceed from evil to worse; truly it had been good for such, that they had never been borne, 
2 Pet. 2.  it had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment given unto them. It is a fearful thing to receive the grace of God in vain: and it is a desperate thing, being warned of a rock wilfully to cast ourselves upon it. You have heard that drunkenness occasioned by drinking of wine or strong drinks, or strong, heady fumes, is a thing displeasing to God, unprofitable, nay hurtful to man, to his soul, to his body, to his estate, to his reputation; for if it be followed, it bringeth a man to a desperate estate, that he shall be Asotus, that is, Perditus, profligatus, that he shall simul cum re animam etiam perdere, make havoc of his substance, and soul together. Thrax erit, aut olitoris aget mercede caballum. That when all is gone, he shall be glad to be a Swineherd, 
Iwenal.  like the Prodigal son, and be weary of his life (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) or make himself away like Peter the Cardinal, the base son of Sixtus the the fourth, that monstrous Epicure, the shame of the later times, or like Apitius the shame of the ancient age, wherein he lived. If you will have the mischief that is done by drunkenness or drinking of much wine, or strong wine, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) gathered into a short sum: m● thinks the old Schoolman expresseth it significantly. Drunkenness, (saith he,) taketh away natural gifts, usque ad insensibilitatem, till a man do become void of sense; spiritual gifts, usque ad fundamentum, till he lose the very foundation of faith, or until he be fleshly, and have no spirit left, as Saint jude speaketh. Lastly, temporal blessings, usque ad mendicitatem, till he be left a very beggar. Thus he. Touching beggarliness that drunkenness bringeth men unto, I gave you even now two or three examples, and he is a very young man and unobseruant, that cannot add twenty or forty out of his own experience. And for the hurt that it doth to the spiritual graces or inward man; let me tell you what Saint Basil, and Saint Ambrose say, As smoke chaseth away Bees, 
Basil.  so doth surfeiting and drunkenness spiritual graces. So Basil; more particularly Ambrose; As continency is the mother of faithfulness, 
Ambrose de Helia & i●iunio.  so drunkenness is the mother of perfidiousness. Thus he. Lastly, for insensibleness, I mean insufficiency, either to judge or conceive: A Story may be remembered out of Athenaeus, which in short was this, Certain youths in a Town of Sicily called Agrigentum, 
Athenaeus l. 2. Agrigentum.  had been a tippling, and had applied so hard, that they knew not where they were, but thought they were upon the Sea, and their Inn was a ship, and tossed and in great danger, by the surges and billows, which carried it to and fro, (when those surges were in their brains, or in their bellies, and no where else;) What do they therefore? imagining that the ship would sink except it were lighted, they bestir themselves and open the doors and windows, and cast forth whatsoever they could come by, stools, and pewter and bra●se, and beds and bedding, and old scuffling there was in the streets for the things that were cast forth; but this did not bring the drunkards to themselves, for all that day and that night; on the morrow when the Captains of the Town, (hearing of the stir and hurly-burly,) repaired to the house, and demanded what was the matter, They answered, that the ship had been in great danger, and that they were enforced to cast forth all the fraught or lading into the Sea, else had they been all castaway; yea said one of them, (that thought himself to be the best in the company,) I was in special danger▪ and therefore for fear I gate me under the hatches as far as I could. The Captains pardoned them, but would not suffer them to have any more wine, and anon the tempest ceased. To this effect Athenaeus; Which Story I do not recite to move any to laugh or to smile, but rather to mourn within ourselves, to consider the corruption of man's nature, whereby that which God hath given for our good, is unto man an occasion of falling. Man abideth not in honour, especially if he drink too much, but may be compared to the beast that perisheth. You know how Noah lay, What Lot did, What brags Benhadad and Belshazzar made, What Herod promised when they were drunk, and h●w the things turned to their shame and decay. It is wickedness to turn the Grace of God into wantonness, and it is madness to lose oneself utterly, to enjoy the pleasures of sin for a season. The pleasure of the thr●●● is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of one line, as one said, it hath no breadth, much less substance in it. The breadth of the throat, (if Bernard's measure be true,) is not passing two fingers; 
Bernard. de conuersione ad Clericos.  and shall a man for two fingers pleasure, cast away health of body, health of soul, and whatsoever is to be reckoned of? Know ye not, that your bodies are the Temples of the holy Ghost, and will you now take the Temple of God, and make it the Temple of an Idol, and of the worst Idol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Know ye not that drunkards are reckoned amongst them that shall not inherit the Kingdom of God? and will you be at cost, and do away that you have, to lose that Kingdom, which a wise Merchant would give all that he hath to buy and to compass? O ye Corinthians, (saith Saint Paul,) my mouth is open unto you, my heart is enlarged. I use great boldness of speech, and am earnest in showing the detestation of this sin, and to prove, if by any means I may prevail with any for their good. Basil wrought upon Valens his conscience, and moved him, (as also Saint Paul did upon Foelix his, and Saint john the Baptist upon Herod's,) but yet it fared with them as it doth with iron, which though it do glow, and be made never so red-hot with the fire, yet remaineth iron still; Thus Nazianzen. But I hope of better things of some that hear me, namely, that they will be truly changed by the renewing of their mind, and so become new creatures. Why? upon a Sermon that Saint Paul made to a Gaoler, he believed, and was baptised, and all his household straightways; 
Act. 16.  So in the same Chapter, after he had preached a time in Ephesus, many of them which used curious Arts, brought their books and burned them before all men, and counted the price of them, I cannot tell how many thousand marks. But Saint Paul was an Apostle, and endued with the first fruits of God's Spirit, and beside, the Lord made way to the conversion by a miracle. Let me recount therefore to you another example of one johannes Capistranus, of whom Aeneas Silvius writeth at large, 
Aeneas Silvius. Vrspergensis Paralipomen.  and for my purpose Vrspergensis in his Chronicles. This fellow coming into Germany to reform abuses, prevailed so far with them, that the women did cast away their vain apparel and gugawes, and the men gathered together their Tables, Dice, and Cards, and burned them. But this Friar was not alone, he had an associate; True, but the associate did only interpret what the Friar did deliver in Latin, so the speech, or exhortation was but one, if one. But the Turk did then invade Christendom, and then very fear will make men devout, and to yield easily. What say you then to Pythagoras? 
Trogus li. 20.  It is written of him by Trogus, That being alone, and no body to help him, he prevailed so far with the men of Crotona, that of dissolute men he made them sober, of reckless, frugal and modest; the women also laid aside their shining garments and attire, and were nothing behind the men for all kinds of temperancy; but he took pains with them twenty years together. What say you then to the Story of Polemo in Laertius? This Polemo being overtaken with drink, 
Laert. li. 4.  (as he was wont to be,) broke into Xenocrates his School with his companions, of a purpose to daunt him, and to drive him out of countenance; but Xenocrates treating at that time, (as God would have it,) of Temperance, so handled the matter, and wrought upon the young man's conscience, that he began to be ashamed of his dissolute course, and became such a Convert, and well reform, that there was not the like to him among all Xenocrates his Scholars, and after his death became his successor. Now could a Lecture of a Philosopher prevail with a deplorate youth then, and shall not the Sermon of a Preacher, nay, of many Preachers prevail with them, that either are, or should be more stayed now? Where is the Lord God of Eliah? 
2 Kings 2.14. Lactant. lib. 3. cap. 26.  Where is the force of the Word that Lanctantius speaketh of Da mihi virum qui sit iracundus, etc. Give me a man that is never so loose and unbridled, with a few of the Words of God I will bring him into good order and compass. Is the power of God shortened, or is not the naughtinsse of man increased? This is that which the Rabbins do say, Ba lithar mesaijegim otho, When a man doth his good will, (and that good will is also of God, 
Phil. 2.12.  God worketh in us both the will and the deed, as it is in the Philippians,) when, I say, he doth not ponere obicem, (as the Schoolmen speak,) resist the holy Ghost, as the Scripture phraseth it; then lo, the Lord is near unto them that call upon him, Briefly, this is that which Clemens Alexandrinus putteth us in mind of. As in the play of tossing the Ball, it is not enough for one of the players to be cunning in throwing of it, but the other player also must take it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, handsomely, finely, or else the Ball will go down. So when the Lord shall say to us, Behold me, Behold me, seek ye my face, If we do not answer, Thy face, Lord, will we seek, we are here ready to do thy will, O God; if we stop our ears against his calling, harden our hearts against his knocking, we can blame no body but ourselves, if the Word become unprofitable to us. The sum of all is this; Beware of Drunkenness, do ye beware of it every one, specially young men, and that you may escape Drunkenness, take heed of drinking much wine and strong drink, otherwise you will fall into the extremity which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which without serious repentance, without the greater repentance will bring a man to destruction both of body and soul. The Lord save that which he hath bought. Amen, Amen.  
FINIS.   

A SERMON AT THE FUNERAL OF THE RIGHT REVEREND FATHER IN GOD, MILES, LATE LORD BISHOP OF GLOUCESTER:  
PREACHED IN THE CATHEDRAL CHURCH of GLOUCESTER, upon the ninth of November, 1624. by THOMAS PRIOR, Master of Arts, and one of the Prebendaries there.  PSALM 16. 
My flesh shall rest in hope.  
LONDON, Printed by Elizabeth Allde for Robert Allot, dwelling at the Black Bear in Paul's Churchyard. 1632.   

A FUNERAL SERMON UPON THE DEATH OF MILES SMITH, LATE LORD BISHOP OF GLOUCESTER.  2 TIMOTHY 1.12. 
For I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that Day.  
BLackenesse and sadness have clouded this day; for a principal Pastor, a great Prelate is now fallen in our Israel. Himself occasioned the choice of this Text: and the scope of it is this; Paul, appointed a Preacher of the Gospel, laboureth therein much; but men worldly-wise, accounting his preaching foolishness and babbling, do scoff, reproach and persecute to dash, and to discourage him: yet cannot he, through cowardice, be diverted from his way; nor through self-guiltiness be ashamed of his work. For when (elsewhere) he looketh on the Gospel itself, he is bold and saith, I am not ashamed of the Gospel of Christ, 
Rom. 1.16.  for it is the power of God unto salvation. And here, looking on the future reward of his now pains and patience, with like confidence he saith again; I suffer these things, nevertheless I am not ashamed; for I know whom I have believed, etc.  
They observe a difference usual between credere Deum, Deo, & in Deum; to believe a God, to believe God, and to believe in God. But here the holy Ghost observeth not this difference; for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be rightly englished, whom I have believed, yet it imports no less than if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in whom I have believed. For by it, he gives firm assent to the premises, with application to himself, and reliance on God; that they shall be performed to him accordingly; which is to believe in God. And for proof of this, our Apostle telleth us, that he hath committed to God's custody (as he calleth it,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Pawn, a Pledge, or that, which he entrusted him withal. And what that is, take from Interpreters ancient, and modern. One saith, (his soul,) another which is all one, 
Ambros. Aquin. Bruno. Calvin. Beza. Bull●nger. in locum.  (himself,) (his works,) saith a third; a fourth addeth his (sufferings,) a fifth his (Salvation;) And from all you have the whole truth, and nothing else. For thus it standeth; God hath deposited with Paul the gifts of his Grace; these he useth to his master's best advantage, and suffers much for it; but that blanks him not, that puts not him out of heart: for his (depositum,) is with God; to whom he hath committed his soul, himself, his doings, his sufferings to be rewarded with life, and salvation. Of this to be sure he supporteth his confidence with two props.  
One, the Alsufficient power of God, who is able, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) or of power to keep all for him. Now this (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Zanch. de Attri. Dei, l. 3. c. 1. q. 2. ) this Power of God is, either Immanent, working in himself: or Transient, towards the creatures: And this, Absolute, by which he can do more than he will: or Actual, by which he doth what he will. And that this actual power, which the Almighty pleased to determine by his Will, is here meant, is plain by the  
Other prop of his confidence, to wit, His experience of the effects of the other divine Attributs, employed in (I know whom I have believed,) q. d. A God of Wisdom, Truth, Righteousness, Goodness, Love, and whatsoever may assure me.  
But when is the time of his expectation? At the Day, that shall set an end to all days, to all times: called by an eminency in the Text, (that Day,) id est, that great, and fearful day of Christ, in which the Lord jesus shall come to judge the world. In sum, thus our Apostle; 
He who knows, that he whom he hath entrusted can, & will keep for him against the appointed day, that which he hath committed to his trust: needeth not to be ashamed of his sufferings for it.  
But such an one I know my God to be, etc.   
Thus he reasons. And by this time you know his meaning, and whereat he aims, scil. To speak his knowledge of God; In a twofold Proposition: 

1 General, that he knows who he is, saying, I know whom I have believed.  
2 Particular, that he knows what a one, specially in one of his Attributes, viz. of Power. 

Which Power is Invincible, (able to keep that which is committed unto him.)  
Which Power is Unchangeable, until, or (against that day.)      
According to this, the first Meditation we shall fall on will, run thus,  
That God, and none but God is the comfort of the faithful in his troubles.  
The believer (in affliction) draws not comfort out of the standing Pools of outward sufficiencies, but out of the living Fountains of the Alsufficiency of the Lord Almighty: He rome's not up and down this Sublunary world to relieve himself being hard bestaed. No, that were with that unclean spirit in the Gospel, 
Matth. 12.43.  to walk through dry places seeking rest, and finding none: but when he (with David) is greatly distressed, his house rifled, his goods spoiled, his wives captivated, his Ziglag fired, his associates mutinous, meditating death, and stoning him, then fetcheth he his comfort from Heaven: so, David comforted himself in the Lord his God, 1 Sam. 30.6. 
1 Sam. 30.6.   
And truly, (to enlarge ourselves a little here, whither should a man in such a case fly but hither? For nothing can afford solid comfort, that (it self) cannot (at least) take away the cause of discomfort. That Romans grief prompt so much to him; 
C. Figulu● in Val. Max. il. 9 cap. 3.  who to his friends that would comfort him about the loss of the Consulship, saith, Omnes consulere scitis, Consulem facere nescitis; All can give me counsel, ye cannot make me Consul. Could outward things rid us from the troubles of this life, from death the end of this life, from damnation after death, than said they something worth the harkening to; but this they cannot do: for brevity's sakes insist on one.  
Not from Death: for as the Candle fails before it is well lighted, or is choked with much moisture, or is puffed out with the wind, or is extinguished by the hand of man, or goeth out of its own accord: So man, if not entombed in his mother's bell● dyeth not in the cradle, withereth not growing up, be not conquered when ablest to conquer, but doth hold out till old age; then die he must. Shut the doors of the womb, and then no entrance into this world; but being here, so many are the passages hence, that they cannot b● stopped. So that a living man, is but an Emblem of that liveless Anatomy, where the Ram pusheth at the head, the Bull at the Neck, the Lion at the Heart, the Scorpion at the Privy parts, etc. One dies of an Apoplexy in the head, another of a Struma in the neck, a third of a Squinancy in the throat, a fourth of the Cough and Consumption of the Lungs, others of Obstructions, Inflammations, Pleurisies, Gouts, Dropsies, etc. And him that escapeth the sword of Hazael, him doth jebu slay; and him that escapeth the sword of jebu, him doth Elisha slay. Let God arm any of the least of all his creatures against the strongest man, it is present death. Our glass is so brittle, that every thing that can knock it, can crack it; nay what is more brittle than glass? yet it may be laid up and preserved for many ages: for though subject to knocks (which it may escape) yet not to agues, to diseases. But with mankind mortality dwelleth, Intus est hoc malum, in visceribus ipsis haeret, where ever life is, there is death, it sticks in our very bowels. The Comparison is Saint Augus●ines. We walk among casualties, (saith he) Si vitrei essemus, If we were glass, etc. 
August. ●e verb. Dom. secund. Matth. Ser. 1.  Falls for these brittle vessels we fear, but age, or sickness we fear not in respect of them. But man, besides the many casualties that have continual intercourse with his life, lies open to the enfeerbling of age, and sickness. 
2 Cor 3.1.  The holy Scriptures call our Tabernacles earthly houses, and very rightly; for either they fall by outward violence, or moulder away of their own accord. Man dwelleth in houses of clay, whose foundation is in the dust, 
job 4.19.  which are crushed before the moth. Thus frail are we, and all the world cannot help it.  
But God can help all: If that were a good argument, Could not he, that opened the eyes of the blind, 
john 11.37.  have caused that even this man should not have died? Then this is good, He that restored him to life, being dead, could much more have kept him in life, being yet alive. He can translate Enoch to depart without the sense of death; or (if He please,) that he shall not die at all. 
Heb. 11.5.  He can (if it seemed Him best,) grant unto all men their common desire not to unclothe them at all; but cloth them upon, 
2 Cor. 5.2. and 4.  with thei● house, which is from Heaven, that mortality may be swallowed up of life. And he can, (for he will) take order, that all those that are alive at the coming of the Lord, shall not sleep, but be changed in a moment. 
1 Cor. 15.51.  But where he decreeth the faithful to death, there also he can▪ he will, with the Viper's flesh, cure the Viper's sting, and out of darkness fetch light, and out of death life, filling the dying man with living comfort. First, through his future Hope, that though the sap sink into the root, yet it shall revive. For Heaven's dew is as the dew of herbs, 
Isa. 26.19.  and the earth shall give up her dead, and he, after he hath slept a while in his bed (the grave) shall arise refreshed; even when this corruptible shall put on incorruption, and this mortal shall put on immortality. Secondly, Through his present expectation he shall defy death, saying, as great Saint Basil to the Tyrant, Quomodo mortem formidabo, 
Naz. in Mon●d●n Bas. ●ag.  quae me meo Creatori sit redditura? How shall I fear death, which will give me back unto my Maker? Nay, with our Apostle Saint Paul, like a prisoner that would be enlarged; 
Phil. 1.23.  I desire to be dissolved, and to be with Christ, which is best of all.  
And as thus the believer comforts himself in the Power of God: so likewise in the Wisdom of God, who afflicts him only when he needs affliction, as Saint Peter hath it, 
1. Pe. ●1. 6.  though now for a season (if need be) ye are in heaviness, etc. These corroding medicines need be applied to eat out proud flesh; these bitter potions to purge out peccant humours; these dusts to smoke us out of the highway of the world; these unpleasant things to acquaint us with the bitter fruit of sin; and what that wrathful cup was, which Christ our Saviour drank of for our sins; these to try our faith, our patience, and the naturalness of our love, whether it will bear the rod laid on, not so much for the Father's pleasure, 
Hebr. 12.10.  as for the children's profit.  
And in the Love of God he can take comfort, who, when he gives a bitter potion, stands by to see the working of his Physic; And when the Physicians of our bodies are not touched with the sick fits of their patients, God Almighty, the Physician of Israel can condole with us. To this purpose Isaiah, 
Isa. 63 9  In all their affliction, he was afflicted; and joel, 
Io●l 2. ●3.  he is such a one as is sorry for our afflictions.  
Finally, he can comfort himself in the faithfulness of the lord 
1 Cor. 10.13.  For God is faithful, who will not suffer us to be tempted above our strength, but will give the issue with the temptation, saith our Apostle. God will not suffer the smarting plaster longer on, than needs must, but will be a refuge in due time, 
Psal. 9.9.  as David tells us, and speak comfortable things to our hearts, 
Host 2.14.  even in the wilderness, as he promiseth by another Prophet. Thus he, that hath faith in his heart, cheereth up himself in the midst of discomforts, by the Power, Wisdom, Love, & Faithfulness of his God; which sets him down, with the Church's soliloquies in her Lamentations, 
●am. 3.24, 25, 26.  The Lord is my portion, saith my soul, therefore will I hope in him. 
Lam. 3.24.25, 26.  The Lord is good to them that wait for him, to the soul ●hat seeketh him. It is good that a man should hope, and quietly wait for the salvation of the Lord.  
Foolish therefore, and impious is the practice of those (to make some use of this matter,) who in times of fear, of care, of sorrow, or of distress of conscience, seek to allay or forget their heart-pangs, by joining to merry, riotous and profane company. As if a man ran from a Lion, and a Bear met him: or leaned his hand on a wall, 
Amos ●. 19.  and a Serpent bit him; this is to put more on the ●core, where is too much already, and to make two real evils, of one seeming one: Forsaking the fountain of living waters, to dig to themselves pits, broken pits, 
jerem. 2.13.  that can hold no water. jonas the Prophet would be an example to such for ever, who flying from the pre●ence of the Lord toward Tarshish, there to hide from God, and to solace and forget himself (if possible) among the Learned of that University, was pursued by vengeance, 
D. Ray. on Ob. p. 13.  thrown into the bottom of the sea, filled with fear lest the Whale should devour his body, and hell his soul; for as a man already in the state of the dead, he said, 
jon. 2.2.  Out of the belly of Hell cried I, Chap. 2.2. Then vers. 4. I said, 
Verse. 4.  I am cast out of thy sight. Oh that God (rather than lose them) would so pursue ours, and fetch them home before past recovery! O, that themselves; would fore-apprehend the bitterness of outward crosses, specially of sickness; when these refuges will prove but a lie unto them! Oh, that they would consider how conscience will then board them, and present to them the sin-revenging wrath of God, enough to make the heavens to melt, and the earth to tremble▪ Ah poor dying man, whose life doth hang before him; stays it? It's with that intolerable companion a wounded spirit; departs it? 'tis into the insufferable and unquenchable flames of hell. But whereto tends this? to drive to desperation? Nay, but to God; Whither should the affrighted child go, but to his Father? Whither the tired, but to him that can refresh him, the wounded, but to the Chirurgeon? A people, but to thei● God? To whom shall we go? 
joh. 6.68.  (say the Disciples by Peter's mouth) thou hast the words of eternal life. To Christ then, to Christ, and by him unto the Father; who saith, I am the way, 
john 15.6. Matth. 11.27.  the truth and the life; no man cometh to the Father, but by me: And again, Neither knoweth any man the Father but the Son, and he to whomsoever the Son will reveal him. Where to find comfort in distress, ye know▪ & the way ye know. When Noah's Dove found no rest for the sole of her foot, 
Genes. 8.9.  she returned into the Ark unto him again; so let us return unto God again, out of whom no rest can be found, no, not for the sole of our foot. The Law was, that if a man found his enemy's Ox, or Ass going a●tray, 
Exod. 23.4.  he should return it home to the owner; sure I am, we owe no less to our own souls, when they go astray from God. Let us therefore, send them homewards with David's direction; Return to thy rest, O my soul.  

Psal. ●16. 7.  Thus have we opened the fountain of Paul's consolation: next, you shall see how he doth assure it; I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him, id est, entrusted him withal.  
When a foundation is laid, in a proportion Geometrical, they build; and the more weight is laid on the foundation, the firmer; so where God is the foundation, settle thy building upon him, intrust thyself and whatsoever thou art, with him, and be sure; For They that trust in the Lord, 
Psal. 125.1.  shall be as Mount Zion, which cannot be removed, but abideth for ever. The means to secure our felicity, is to intrust ourselves, and our causes with him.  
For he is both Able, to keep all: and it may stand him upon▪ First, He is Able; for nothing is hard to the Almighty; He is able by his absolute power, of these stones to raise up children unto Abraham: To mix all things, and to bring them back to their former Chaos; And what else not? And by his Actual power he can cast Satan from heaven like lightning; can deliver him into the chains of darkness, can rescue out of his Kingdom whom he will; can keep them, being so delivered unto Salvation. That then, which is committed unto him, doth not perish, because the everlasting Arm is underneath. 
Isay 26.3.4.  Him wilt thou keep in perfect peace (saith Isaiah) whose mind is stayed on thee, because he trusteth in thee. Trust ye in the Lord for ever: for in the Lord jehovah is everlasting strength. And secondly (in a sort) it stands his Majesty upon, to do for them that depend upon him; else what shall be done to his great Name? how will the enemy insult? the godly hang down the head; or how will any be bold to cast themselves on him in aftertimes? In their pressures therefore, they may resolve with David, Our heart shall rejoice in him, because we have trusted in his holy Name, 
Psal. 33.21.  Psal. 33.21.  
wouldst thou then (O Christian man) find sanctuary in a storm, and a City of refuge against the pursuer? when other men's hearts do faint, would thine be stable? when the spirit of other men can scarce bear their own infirmity, would thine find help against the wound of spirit? when not civil honesty, not good intentions, not formal procession, nor the bare name of Christian can steed thee? wouldst thou then want wherewith to foil and fell thine enemy when thou art to dye? wouldst thou bid defiance to death and hell? In a word, when the heavens shall be on fire about thine ears, wouldst thou be able to look upon the Son of man? Let the Lord be thy reliance, and the most High thy confidence: gather thyself under his wings, and trust under the shadow of feathers; bewail thine unaptness to believe on him; confess thine aptness to lean on lying vanities; and stir up thy soul to rely on heaven. Do we call Acts and Deeds of men, security; and shall we not trust that which God hath sealed and delivered unto us? children rely wholly on their parents, and shall not we rely wholly on our heavenly Father. Never man yet trusted in God, and was disappointed; and shall we now be forsaken? 
2 Chro. 20.20  If jehosaphats' people will believe in the Lord, they shall be established; if believe his Prophets, they shall prosper; If we be not wanting to ourselves, we shall not want any thing necessary; 
Mark 9.23.  If thou canst believe, (saith our Saviour to that man in the Gospel) all things are possible to him that believeth: dependence on God is better, than all worldly confidences; And better is it than Saul's Armour, to be able to affront an enemy as David did Goliath, saying, I come to thee in the Name of the Lord of Hosts, 
1 Sam. 17.  the God of the Armies of Israel: For that armeth with Power invincible, able to preserve, and with Power unchangeable, able to preserve for ever; for this cause our Apostle is bold, and saith, He is able to keep that which I have committed unto him against that Day. Where, of the last Day, in the last place.  
Now, in that he doth so slight his sufferings, and the shame of them for his expectation at the day of judgement, he learneth us, That it doth much concern a man to provide, that it may go well with him at that Day. Let the fire, (saith Ignatius, that holy Martyr under Traian, in his Epistle to Rome, 
Euseb. ●ist. li. 3. cap. 32. ) the gallows, devouring of wild beasts, breaking of bones, pulling asunder of my members, the pressing of my whole body, the torment of the Devil, or hell itself come upon me, so that I may win Christ jesus: Win Christ jesus, What's that? This is that, and no other, for which our Saint Paul suffered the loss of all things, and did count them but dung, that he might win Christ, 
Philip. 3.8. ver. 11.12.  Philip. 3.8. But what may that be? Read the 11. and 12. verses, and you shall hear himself, That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead. Thus he and all tend to this, that he may be sure of a blessed Resurrection at the last day. The discretion of a man maketh him to provide in Summer for Winter, in youth for age; But if the soul be better than the body, heaven than earth, God than the world, things eternal than things transitory, it shall be our Wisdom in the sight of God, and men; to lay up a good foundation against that Day, when the Lord shall appear to judgement.  
For first, It is a dreadful time, for then the Lord jesus shall be revealed from Heaven with his mighty Angels, 
2 Thess. 1.8.  in flaming fire, 2 Thess. 1.8. By the dread of that Day, is described some time of fearful punishment on sinners in this life as some learned judge; or if that Day itself be there meant, as others conceit; mark the astonishment thereof, Reuel. 6.12. 
Reu. 6.12 etc.  And lo there was (for it is as sure as if already acted,) a great Earthquake, and the Sun became black as a sackcloth of hair, and the Moon became as blood, and the Stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind, and the heaven departed as a scroll, when it is rolled together: and every Mountain and Island were moved out of their places. Should we see such things now, What would our fear and amazement be? How would not our hearts within us melt with perplexity? Surely that Day that shall end all times, and the course of all things in this world, must be to man a hideous time. For the Kings of the earth, and the great men, 
Reu. 6.15.  and the rich men, etc. hid themselves, (saith the Spirit of prophecy, making things present that are to come,) in dens and in rocks of the mountains, and said to the mountains, and rocks, Fall on us, and hide us, etc. from the suffering, perhaps, of momentany things. And what will they do at this Day? As it was said of the last end of jerusalem; so of this time, and most truly, Then shall be great tribulation, 
Matth. 24.2.  such as was not from the beginning of the world till then.  
2. 'tis the time of trial, and of the great Assize: If a man be to be tried for life, how doth he provide against the time, to clear his innocency, or to plead his pardon? Then it comports every man to be ready with his plea, that he be not condemned, Magistrates Ministers, people; 
2 Cor. 5.10.  For we must all appear before the judgement Seat of Christ, that every man may receive according to that he hath done in the body, whether it be good or evil.  
Thirdly, As it fareth with us then, so must it stand with us for ever: No reversing that Sentence by a writ of error, no appeal from thence to a Court of Chancery; Mercy accepted in this our Day, shall be showed then, refused here shall be denied there. And the execution shall follow; 
Matth. 25.  To them on the left hand it shall be said, Go ye cursed. To the on the right hand, Come ye blessed. And so long as eternity lasteth, and the immortal soul liveth, yea so long as God is God, the reprobate shall be in the torments of hell, and the righteous in the joys of heaven.  
Now it would make a man's heart to shiver, and his flesh to tremble, to see how in other matters men careful of every trifle, and of every compliment observant, neglect this matter of greatest consequence. Would you think that a man that trots from Lawyer to Lawyer, to secure and assure lands, would not be a better husbandin greater matters? When Parents be so careful to get an estate to leave to posterity, would they be imagined to be unprovided of a place for themselves at need? If evil be towards another, we can pity him; if an Ox be in a pit, we can help him out? we can even pity a Dog in his hurt; yet not be touched towards ourselves, in the extremest danger of extremest misery, as if nothing were cheap with us but ourselves, nothing vile but our own souls. If a man had the keeping of the blood of Christ in a viol, how chary would he be of it? We have the custody of our souls committed to ourselves, 
Ber●. de adven. Dom. Ser. 3.  dearer to Christ (as Saint Bernard observeth,) than his own blood, and shall we not be most tender of them? Trifles in themselves are trifles; and some things that bear some show, in comparison with others of more weight, are trifles; Now, to the soul of man and his welfare at the Day of Christ, all the Kingdoms of the world are but trifles; for what shall it profit a man to win the whole world, 
Matth 16.26.  and to lose his own soul? or what recompense shall a man give for his soul?  
Be entreated therefore, Brethren, in conclusion, be entreated by the sweet mercies of God, by all the sufferings and intercessions of Christ, by all the joys of heaven, by the great charge which God and Nature have committed unto you of your own souls; oh by the glory and dread of that Day, be entreated to prepare, that it may go well with you then, and that ye may be numbered among the blessed: Here to live, and lie with swine, is abhorred, and it is much more to be abhorred to live with Devils and damned spirits in hell. Might those who now suffer the scorching of those hellish flames have offer, how readily would they apprehend it to be delivered thence? And how should we beware, and use all possible means that we come not there? They had their time, and they lost it; our time is now, Behold, now is the accepted time, behold, 
2 Cor. 6.2.  now is the Day of salvation, 2 Cor. 6.2. Heaven may be had; oh dear Christians, lose it not; cast up your account, mourn for your sins, make your peace with God, through the blood of Christ; bring forth fruits of Regeneration; Offer yourselves sacrifices to God, holy and acceptable; and if ye find these things hard, if (to you) impossible, call in Christ to your help. Christ will inform your minds, mollify your hearts, regenerate your wits, subdue your affections, purge your consciences, rebuke Satan, and give the victory, & the Crown. Assure yourselves, as the Church doth herself, saying, 
Cant. 2.5, 6.  His left hand shall be under mine head, and his right hand shall embrace me; he will stay me with apples, and comfort me with flagons. And as our Saint Paul himself, 
Philip. 4.13.  I am able to do all things through the help of Christ that strengtheneth me. Idle not out your time (with the foolish Virgins) lest the gate be shut against you: 
Matth. 25.  but (with the wise Virgins) get oil into your Lamps, the oil of knowledge, the oil of faith, the oil of holiness, the oil of praises, let your Lamps be trimmed, and your lights flaming, that ye may enter with the Bridegroom into the bride-chamber, a place of celestial pleasure, and celestial plenty, plenty that never faileth, and pleasures for evermore.  
And thus have you our Meditations on the Text.  
A word more of this present occasion, & we have done.  
When I was appointed by this right Reverend and Honourable Prelate to this service, I found him declining any Encomium of his praises; for well knew he what Austin hath, (and what hath Augustine or any of the Fathers, that he knew not?) That the soul received among the blessed, regardeth not the commendations of men, Imitationem tantùm quaerit, it liketh their imitation better. But as the Elders of the jews to Christ, in another case, on the Centurion's behalf, 
Luke 7.4.5.  He is worthy thou shouldest do this for him, for he hath loved our Nation, and built us a Synagogue; he is worthy to be remembered of us, for he loved our Nation, id est, us Ministers, and he furnished your Synagogues, your Churches with the plentiful preaching of the Gospel. The same which moved Israel so honourably to inter that good high Priest jehoiada, is our cause this day; 
2 Chr. 24.16.  For he did good in Israel, both towards God, and towards his house: Ye daughters of Israel, weep over him, who clothed you in scarlet, with other delights, and put on ornaments of gold upon your apparel.  
Two singular ornaments crowned him, which seldom meet in one man, Learning, and Humility; Learning, the ornament of his mind; and humility, the ornament of his learning.  

F. Quin●. orat. instit. lib. 10. cap. 3.  julius' secundus studying long for an Exordium to his matter, was asked by julius Florus, Nunquid tu melius dicere vis quam potes? I have matter, if I must fit it with speech, I must speak better, than in this cantle of time, I can speak. 
A. Gel. Noct. Attic. l. 19 c. 3.  Therefore lest I should Frigidè laudare, which Favorinus liketh not; I'll give it you in gross, considering his much reading, with the happiness of his memory; how well acquainted with Histories Ecclesiastical, and profane; with the jewish Rabbins, and the Christian Doctors, with Divines ancient and modern; with Fathers Greek and Latin; how perfect in the Greek, the Hebrew, the Chaldee, the Syriac, and the Arabic tongues, I am bold to affirm, that there are few so learned men under heaven.  
One monument of his learning have we, for which the age now doth, and the children unborn shall bless his memory; That he began with others, but finished alone, & (with one of the greatest and most learned Bishops of the Church of England,) set forth the new and most exact translation of the Bible; wherein (as it was said of Jerome, 
Hieronym. Sophroni.  for translating the Septuagint into the Dalmatian tongue,) he delivered the Scriptures suae linguae hominibus, to Englishmen in English. The sole merit of which work preferred him to this place of government in the Church; For with Basilius Magnus, Non ex maioribus, 
Naza. in M●n. Bas. Mag.  sed ex propria virtute Nobilitatem duxit, He eennobled himself with his own worth and virtue.  
And touching his Humility, as it was said of Piso, so more truly of him, Nemo fuit, qui magis, 
Vellcius lib. 2.  quae agenda erant, curaret sine ulla ostentatione agendi; No man did more good than he, with lesser show of ostentation. How he decked himself inwardly with lowliness of mind, and did put himself underneath himself, every one that knew him, knew; On a time (and many such I could tell you,) a poor Minister sending in to speak with him, abruptly he broke off a most serious discourse, saying, But the Minister must not stay, lest we should seem to take state upon us. Therein imitating that great and invincible Supporter of the Faith of one Substance, Athanasius; of whom Nazianzen writeth, that being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grown to a supper excellent height of virtue, 
Nazian. in landem Ath●n.  yet was he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, easy of access, and facile to entertain the poor man's suit.  
When (in his sickness) one hoped for his recovery, he gave the answer that Saint Ambrose gave to the Nobles of Milan, that desired him to pray for life, 
Paul. de vita Ambros.  Non ita inter vos vixi, ut pudeat me vivere; nec timeo mori, quoniam Dominum bonum habemus; I have not so lived among you, that I am ashamed to live, neither am I afraid to dye, because our Lord is good.  
How he persevered in the truth, you shall hear; Some few days before his death, in the presence of a worthy, 
Sr. R. C. of H.  and truly Noble Knight, I heard him discourse sweetly of the Certainty of Salvation, and of Perseverance in Grace: comfortable truths so much opposed by Papists, Arminians, and carnal Gospelers. And in conclusion, he did affirm, That he, which holds the Protestants doctrine and faith herein, hath built his house upon the Rock, and the gates of Hell shall not prevail against him.  
Not many hours before his departure; for (as Ambrose of Acholius (non obijt, 
Ambros. Ep. 59  sed abijt,) I found him (as me seemed victorious upon some conflict, and Quis Sanctorum sine certamine coronatur? What Saint was ever crowned, 
Hi●ro●. ●d Eu●●achium.  but upon a combat, saith Saint Jerome? I drew near his bed, he reached for my hand and greezed it; (and now you see the cause of my choice,) saying, I know whom I have believed, and I am persuaded, that he is able to keep that which I have committed unto him against that Day. This occasioned some thing concerning reliance upon God by Faith; yea, (said he,) I had fainted, unless I had believed, 
Psal. 27.13.  to see the goodness of the Lord in the Land of the living. Mention being further made of Faith, and Hope, and of their object. But, saith he again, in David's words, The mercies of the Lord are from generation to generation, on them that fear him. Mercy brought in thoughts of Christ oh, saith he, (in the words of that holy Martyr) None but Christ, 
Lambert. Act. Mon. pag. 1026 Psal. 116.  None but Christ. Being told how preciously the Lord esteemeth the death of such; he replied, Right dear, Right dear in the sight of the Lord, is the death of his Saints. Some prayers made for him, upon his desire; at conclusion he said, Amen, I thank God. Amen, enough, enough, Amen, I thank God.  
They write of Lanfrancus, sometime Archbishop of Canturbury, that he often prayed and obtained to dye such a death, that neither hindered speech, nor memory; this blessing God afforded our Reverend Bishop; for as I am certified (by one most dear to him, 
Mistress K. S.  and worthy to be believed,) when he was leaving this life, he looked on her, and on the rest of his children in the chamber present, and said, Christ bless you all. And like that old Patriarch jacob, he moved himself upon the bed, and cried, Christ jesus help, and so Christ took him, and conclamatum est.  
His soul is now at rest; his name is among the Worthies of the Church; his estate is with his children; and now are we to return his body to the dust from whence it was taken. The best fruits show their goodness when they have lain; let him lie a while and mellow; let us remember that we had him, and remember that we have him not; And it will be said, It was a true report, that we have heard of his worth and of our loss: but the one half was not told us. In him read thine own mortality, and prepare for death, that thou mayst enter into the joy of thy Lord at that Day. Amen.  
FINIS.